1. Hebrew Bible, Deuteronomy, 3.23-3.29, 4.9, 4.15-4.31, 4.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sensory experience,, and misperception Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 128| 3.23. וָאֶתְחַנַּן אֶל־יְהוָה בָּעֵת הַהִוא לֵאמֹר׃ 3.24. אֲדֹנָי יְהוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גָּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ׃ 3.25. אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן׃ 3.26. וַיִּתְעַבֵּר יְהוָה בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר יְהוָה אֵלַי רַב־לָךְ אַל־תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה׃ 3.27. עֲלֵה רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה וּרְאֵה בְעֵינֶיךָ כִּי־לֹא תַעֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה׃" 3.28. וְצַו אֶת־יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ כִּי־הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה וְהוּא יַנְחִיל אוֹתָם אֶת־הָאָרֶץ אֲשֶׁר תִּרְאֶה׃ 3.29. וַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעוֹר׃ 4.9. רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃ 4.15. וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17. תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18. תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 4.21. וַיהוָה הִתְאַנֶּף־בִּי עַל־דִּבְרֵיכֶם וַיִּשָּׁבַע לְבִלְתִּי עָבְרִי אֶת־הַיַּרְדֵּן וּלְבִלְתִּי־בֹא אֶל־הָאָרֶץ הַטּוֹבָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 4.23. הִשָּׁמְרוּ לָכֶם פֶּן־תִּשְׁכְּחוּ אֶת־בְּרִית יְהוָה אֱלֹהֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃ 4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 4.25. כִּי־תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ וְהִשְׁחַתֶּם וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל וַעֲשִׂיתֶם הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לְהַכְעִיסוֹ׃ 4.26. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ כִּי־אָבֹד תֹּאבֵדוּן מַהֵר מֵעַל הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ לֹא־תַאֲרִיכֻן יָמִים עָלֶיהָ כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן׃ 4.27. וְהֵפִיץ יְהוָה אֶתְכֶם בָּעַמִּים וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר בַּגּוֹיִם אֲשֶׁר יְנַהֵג יְהוָה אֶתְכֶם שָׁמָּה׃ 4.28. וַעֲבַדְתֶּם־שָׁם אֱלֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא־יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן׃ 4.29. וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 4.31. כִּי אֵל רַחוּם יְהוָה אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת־בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם׃ 4.36. מִן־הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת־קֹלוֹ לְיַסְּרֶךָּ וְעַל־הָאָרֶץ הֶרְאֲךָ אֶת־אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ׃ | 3.23. And I besought the LORD at that time, saying: 3.24. ’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts? 3.25. Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’ 3.26. But the LORD was wroth with me for your sakes, and hearkened not unto me; and the LORD said unto me: ‘Let it suffice thee; speak no more unto Me of this matter. 3.27. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold with thine eyes; for thou shalt not go over this Jordan." 3.28. But charge Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.’ 3.29. So we abode in the valley over against Beth-peor. 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children; 4.15. Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire— 4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female, 4.17. the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, 4.18. the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; . 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven. 4.20. But you hath the LORD taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance, as ye are this day. 4.21. Now the LORD was angered with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance; 4.23. Take heed unto yourselves, lest ye forget the covet of the LORD your God, which He made with you, and make you a graven image, even the likeness of any thing which the LORD thy God hath forbidden thee. 4.24. For the LORD thy God is a devouring fire, a jealous God. 4.25. When thou shalt beget children, and children’s children, and ye shall have been long in the land, and shall deal corruptly, and make a graven image, even the form of any thing, and shall do that which is evil in the sight of the LORD thy God, to provoke Him; 4.26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. 4.27. And the LORD shall scatter you among the peoples, and ye shall be left few in number among the nations, whither the LORD shall lead you away. 4.28. And there ye shall serve gods, the work of men’s hands, wood and stone, which neither see, nor hear, nor eat, nor smell. 4.29. But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul. 4.30. In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice; 4.31. for the LORD thy God is a merciful God; He will not fail thee, neither destroy thee, nor forget the covet of thy fathers which He swore unto them. 4.36. Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire. |
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2. Hebrew Bible, Psalms, 27.9, 41.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468| 27.9. אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי אַל־תַּט־בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל־תִּטְּשֵׁנִי וְאַל־תַּעַזְבֵנִי אֱלֹהֵי יִשְׁעִי׃ 41.2. אַשְׁרֵי מַשְׂכִּיל אֶל־דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְהוָה׃ | 27.9. Hide not Thy face far from me; Put not Thy servant away in anger; Thou hast been my help; Cast me not off, neither forsake me, O God of my salvation. 41.2. Happy is he that considereth the poor; the LORD will deliver him in the day of evil. |
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3. Hesiod, Works And Days, 276-280 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148| 280. γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι | 280. Makes wicked plans, he’ll be the most distressed. |
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4. Homer, Iliad, 4.143-4.145, 15.263, 15.275, 15.721, 18.426-18.462, 22.261-22.267 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148| 4.143. κεῖται δʼ ἐν θαλάμῳ, πολέες τέ μιν ἠρήσαντο 4.144. ἱππῆες φορέειν· βασιλῆϊ δὲ κεῖται ἄγαλμα, 4.145. ἀμφότερον κόσμός θʼ ἵππῳ ἐλατῆρί τε κῦδος· 15.263. ὡς δʼ ὅτε τις στατὸς ἵππος ἀκοστήσας ἐπὶ φάτνῃ 15.275. τῶν δέ θʼ ὑπὸ ἰαχῆς ἐφάνη λὶς ἠϋγένειος 18.426. αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 18.427. εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 18.428. τὸν δʼ ἠμείβετʼ ἔπειτα Θέτις κατὰ δάκρυ χέουσα· 18.429. Ἥφαιστʼ, ἦ ἄρα δή τις, ὅσαι θεαί εἰσʼ ἐν Ὀλύμπῳ, 18.430. τοσσάδʼ ἐνὶ φρεσὶν ᾗσιν ἀνέσχετο κήδεα λυγρὰ 18.431. ὅσσʼ ἐμοὶ ἐκ πασέων Κρονίδης Ζεὺς ἄλγεʼ ἔδωκεν; 18.432. ἐκ μέν μʼ ἀλλάων ἁλιάων ἀνδρὶ δάμασσεν 18.433. Αἰακίδῃ Πηλῆϊ, καὶ ἔτλην ἀνέρος εὐνὴν 18.434. πολλὰ μάλʼ οὐκ ἐθέλουσα. ὃ μὲν δὴ γήραϊ λυγρῷ 18.435. κεῖται ἐνὶ μεγάροις ἀρημένος, ἄλλα δέ μοι νῦν, 18.436. υἱὸν ἐπεί μοι δῶκε γενέσθαί τε τραφέμεν τε 18.437. ἔξοχον ἡρώων· ὃ δʼ ἀνέδραμεν ἔρνεϊ ἶσος· 18.438. τὸν μὲν ἐγὼ θρέψασα φυτὸν ὣς γουνῷ ἀλωῆς 18.439. νηυσὶν ἐπιπροέηκα κορωνίσιν Ἴλιον εἴσω 18.440. Τρωσὶ μαχησόμενον· τὸν δʼ οὐχ ὑποδέξομαι αὖτις 18.441. οἴκαδε νοστήσαντα δόμον Πηλήϊον εἴσω. 18.442. ὄφρα δέ μοι ζώει καὶ ὁρᾷ φάος ἠελίοιο 18.443. ἄχνυται, οὐδέ τί οἱ δύναμαι χραισμῆσαι ἰοῦσα. 18.444. κούρην ἣν ἄρα οἱ γέρας ἔξελον υἷες Ἀχαιῶν, 18.445. τὴν ἂψ ἐκ χειρῶν ἕλετο κρείων Ἀγαμέμνων. 18.446. ἤτοι ὃ τῆς ἀχέων φρένας ἔφθιεν· αὐτὰρ Ἀχαιοὺς 18.447. Τρῶες ἐπὶ πρύμνῃσιν ἐείλεον, οὐδὲ θύραζε 18.448. εἴων ἐξιέναι· τὸν δὲ λίσσοντο γέροντες 18.449. Ἀργείων, καὶ πολλὰ περικλυτὰ δῶρʼ ὀνόμαζον. 18.450. ἔνθʼ αὐτὸς μὲν ἔπειτʼ ἠναίνετο λοιγὸν ἀμῦναι, 18.451. αὐτὰρ ὃ Πάτροκλον περὶ μὲν τὰ ἃ τεύχεα ἕσσε, 18.452. πέμπε δέ μιν πόλεμον δέ, πολὺν δʼ ἅμα λαὸν ὄπασσε. 18.453. πᾶν δʼ ἦμαρ μάρναντο περὶ Σκαιῇσι πύλῃσι· 18.454. καί νύ κεν αὐτῆμαρ πόλιν ἔπραθον, εἰ μὴ Ἀπόλλων 18.455. πολλὰ κακὰ ῥέξαντα Μενοιτίου ἄλκιμον υἱὸν 18.456. ἔκτανʼ ἐνὶ προμάχοισι καὶ Ἕκτορι κῦδος ἔδωκε. 18.457. τοὔνεκα νῦν τὰ σὰ γούναθʼ ἱκάνομαι, αἴ κʼ ἐθέλῃσθα 18.458. υἱεῖ ἐμῷ ὠκυμόρῳ δόμεν ἀσπίδα καὶ τρυφάλειαν 18.459. καὶ καλὰς κνημῖδας ἐπισφυρίοις ἀραρυίας 18.460. καὶ θώρηχʼ· ὃ γὰρ ἦν οἱ ἀπώλεσε πιστὸς ἑταῖρος 18.461. Τρωσὶ δαμείς· ὃ δὲ κεῖται ἐπὶ χθονὶ θυμὸν ἀχεύων. 18.462. τὴν δʼ ἠμείβετʼ ἔπειτα περικλυτὸς ἀμφιγυήεις· 22.261. Ἕκτορ μή μοι ἄλαστε συνημοσύνας ἀγόρευε· 22.262. ὡς οὐκ ἔστι λέουσι καὶ ἀνδράσιν ὅρκια πιστά, 22.263. οὐδὲ λύκοι τε καὶ ἄρνες ὁμόφρονα θυμὸν ἔχουσιν, 22.264. ἀλλὰ κακὰ φρονέουσι διαμπερὲς ἀλλήλοισιν, 22.265. ὣς οὐκ ἔστʼ ἐμὲ καὶ σὲ φιλήμεναι, οὐδέ τι νῶϊν 22.266. ὅρκια ἔσσονται, πρίν γʼ ἢ ἕτερόν γε πεσόντα 22.267. αἵματος ἆσαι Ἄρηα ταλαύρινον πολεμιστήν. | 4.143. and forthwith the dark blood flowed from the wound.As when a woman staineth ivory with scarlet, some woman of Maeonia or Caria, to make a cheek-piece for horses, and it lieth in a treasure-chamber, though many horsemen pray to wear it; but it lieth there as a king's treasure, 4.144. and forthwith the dark blood flowed from the wound.As when a woman staineth ivory with scarlet, some woman of Maeonia or Caria, to make a cheek-piece for horses, and it lieth in a treasure-chamber, though many horsemen pray to wear it; but it lieth there as a king's treasure, 4.145. alike an ornament for his horse and to its driver a glory; even in such wise, Menelaus, were thy thighs stained with blood, thy shapely thighs and thy legs and thy fair ankles beneath.Thereat shuddered the king of men, Agamemnon, as he saw the black blood flowing from the wound, 15.263. and I will go before and make smooth all the way for the chariots, and will turn in flight the Achaean warriors. So saying, he breathed great might into the shepherd of the host. And even as when a stalled horse that has fed his fill at the manger, breaketh his halter, and runneth stamping over the plain— 15.275. and then at their clamour a bearded lion showeth himself in the way, and forthwith turneth them all back despite their eagerness: even so the Danaans for a time ever followed on in throngs, thrusting with swords and two-edged spears, but when they saw Hector going up and down the ranks of men, 18.426. an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. 18.427. an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. 18.428. an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. 18.429. an honoured guest and a welcome? Heretofore thou hast not been wont to come. Speak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. And Thetis made answer to him, shedding tears the while:Hephaestus, is there now any goddess, of all those that are in Olympus, 18.430. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.431. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.432. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.433. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.434. that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth 18.435. in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.436. in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.437. in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.438. in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.439. in his halls fordone with grievous old age, but now other griefs are mine. A son he gave me to bear and to rear, pre-eminent among warriors, and he shot up like a sapling; then when I had reared him as a tree in a rich orchard plot, I sent him forth in the beaked ships to Ilios 18.440. to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.441. to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.442. to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.443. to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.444. to war with the Trojans; but never again shall I welcome him back to his home, to the house of Peleus. And while yet he liveth, and beholdeth the light of the sun, he hath sorrow, nor can I any wise help him, though I go to him. The girl that the sons of the Achaeans chose out for him as a prize, 18.445. her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.446. her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.447. her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.448. her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.449. her hath the lord Agamemnon taken back from out his arms. Verily in grief for her was he wasting his heart; but the Achaeans were the Trojans penning at the sterns of the ships, and would not suffer them to go forth. And to him the elders of the Argives made prayer, and named many glorious gifts. 18.450. Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.451. Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.452. Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.453. Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.454. Then albeit he refused himself to ward from them ruin, yet clad he Patroclus in his own armour and sent him into the war, and added therewithal much people. All day long they fought around the Scaean gates, and on that selfsame day had laid the city waste, but that, 18.455. after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.456. after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.457. after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.458. after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.459. after the valiant son of Menoetius had wrought sore harm, Apollo slew him amid the foremost fighters and gave glory to Hector. Therefore am I now come to thy knees, if so be thou wilt be minded to give my son, that is doomed to a speedy death, shield and helmet, and goodly greaves fitted with ankle-pieces, 18.460. and corselet. For the harness that was his aforetime his trusty comrade lost, when he was slain by the Trojans; and my son lieth on the ground in anguish of heart. 18.461. and corselet. For the harness that was his aforetime his trusty comrade lost, when he was slain by the Trojans; and my son lieth on the ground in anguish of heart. 18.462. and corselet. For the harness that was his aforetime his trusty comrade lost, when he was slain by the Trojans; and my son lieth on the ground in anguish of heart. 22.261. Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.262. Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.263. Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.264. Then with an angry glance from beneath his brows spake unto him Achilles, swift of foot:Hector, talk not to me, thou madman, of covets. As between lions and men there are no oaths of faith, nor do wolves and lambs have hearts of concord but are evil-minded continually one against the other, 22.265. even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide. Bethink thee of all manner of valour: now in good sooth it behoveth thee to quit thee as a spearman and a dauntless warrior. No more is there any escape for thee, but forthwith shall Pallas Athene 22.266. even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide. Bethink thee of all manner of valour: now in good sooth it behoveth thee to quit thee as a spearman and a dauntless warrior. No more is there any escape for thee, but forthwith shall Pallas Athene 22.267. even so is it not possible for thee and me to be friends, neither shall there be oaths between us till one or the other shall have fallen, and glutted with his blood Ares, the warrior with tough shield of hide. Bethink thee of all manner of valour: now in good sooth it behoveth thee to quit thee as a spearman and a dauntless warrior. No more is there any escape for thee, but forthwith shall Pallas Athene |
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| 5. Sappho, Fragments, 2 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •darkness, effects on sensory perception and emotions Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 148 |
| 6. Sappho, Fragments, 2 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •darkness, effects on sensory perception and emotions Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 148 |
| 7. Semonides of Amorgos, Fragments, 7.6 (7th cent. BCE - 7th cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148 |
| 8. Heraclitus of Ephesus, Fragments, b1, b101, b101a, b104, b107, b116, b117, b118, b129, b19, b2, b28, b30, b31, b35, b42, b55, b57, b87, b93, b94, b50 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 44, 45 |
| 9. Parmenides, Fragments, b8.38-9, b7.1-8.1, b5.7-9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 47 |
| 10. Hippocrates, The Epidemics, 6.8.32 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sensory perception Found in books: Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 141 |
| 11. Empedocles, Fragments, a86.10, b128, b110 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148 |
12. Aristophanes, The Women Celebrating The Thesmophoria, 131, 130 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 44| 130. ὡς ἡδὺ τὸ μέλος ὦ πότνιαι Γενετυλλίδες | |
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| 13. Anaxagoras, Fragments, a102, a100 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 150 |
| 14. Diogenes of Apollonia, Fragments, a18, a29, a85, b4, a19 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148, 149 |
| 15. Democritus, Fragments, b113, b154 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149 |
16. Plato, Laches, 197a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 150| 197a. ΛΑ. νὴ τοὺς θεούς, καὶ εὖ γε λέγεις, ὦ Σώκρατες. καὶ ἡμῖν ὡς ἀληθῶς τοῦτο ἀπόκριναι, ὦ Νικία, πότερον σοφώτερα φῂς ἡμῶν ταῦτα εἶναι τὰ θηρία, ἃ πάντες ὁμολογοῦμεν ἀνδρεῖα εἶναι, ἢ πᾶσιν ἐναντιούμενος τολμᾷς μηδὲ ἀνδρεῖα αὐτὰ καλεῖν; ΝΙ. οὐ γάρ τι, ὦ Λάχης, ἔγωγε ἀνδρεῖα καλῶ οὔτε θηρία οὔτε ἄλλο οὐδὲν τὸ τὰ δεινὰ ὑπὸ ἀνοίας μὴ φοβούμενον, ἀλλʼ ἄφοβον καὶ μῶρον· ἢ καὶ τὰ παιδία πάντα οἴει με | 197a. Lach. Heavens, Socrates, how admirably you argue! Now answer us sincerely, Nicias, and say whether those animals, which we all admit to be courageous, are wiser than we are; or whether you dare, in contradiction of everyone else, describe them as not even courageous. Nic. No, Laches, I do not describe animals, or anything else that from thoughtlessness has no fear of the dreadful, as courageous, but rather as fearless and foolish. Or do you suppose I describe all children |
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17. Plato, Timaeus, 44d, 44e, 45c, 45d, 91d, 45b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 52, 135| 45b. τούτῳ πάσῃ τῇ τῆς ψυχῆς προνοίᾳ, καὶ διέταξαν τὸ μετέχον ἡγεμονίας τοῦτʼ εἶναι, τὸ κατὰ φύσιν πρόσθεν· τῶν δὲ ὀργάνων πρῶτον μὲν φωσφόρα συνετεκτήναντο ὄμματα, τοιᾷδε ἐνδήσαντες αἰτίᾳ. τοῦ πυρὸς ὅσον τὸ μὲν κάειν οὐκ ἔσχε, τὸ δὲ παρέχειν φῶς ἥμερον, οἰκεῖον ἑκάστης ἡμέρας, σῶμα ἐμηχανήσαντο γίγνεσθαι. τὸ γὰρ ἐντὸς ἡμῶν ἀδελφὸν ὂν τούτου πῦρ εἰλικρινὲς ἐποίησαν διὰ τῶν ὀμμάτων ῥεῖν λεῖον καὶ πυκνὸν ὅλον μέν, μάλιστα δὲ τὸ μέσον συμπιλήσαντες | 45b. and bound within it organs for all the forethought of the Soul; and they ordained that this, which is the natural front, should be the leading part. And of the organs they constructed first light-bearing eyes, and these they fixed in the face for the reason following. They contrived that all such fire as had the property not of burning but of giving a mild light should form a body akin to the light of every day. For they caused the pure fire within us, which is akin to that of day, to flow through the eyes in a smooth and dense stream; |
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| 18. Plato, Theaetetus, 186bc, 157e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 688 |
19. Plato, Symposium, 192c, 192d, 192e, 211c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 469| 211c. τὰ ἐρωτικὰ ἰέναι ἢ ὑπʼ ἄλλου ἄγεσθαι, ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι, ὥσπερ ἐπαναβασμοῖς χρώμενον, ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα, καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα, καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα, καὶ ἀπὸ τῶν μαθημάτων ἐπʼ ἐκεῖνο τὸ μάθημα τελευτῆσαι, ὅ ἐστιν οὐκ ἄλλου ἢ αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα, καὶ γνῷ αὐτὸ τελευτῶν ὃ ἔστι | 211c. or induction to love-matters. Beginning from obvious beauties he must for the sake of that highest beauty be ever climbing aloft, as on the rungs of a ladder, from one to two, and from two to all beautiful bodies; from personal beauty he proceeds to beautiful observances, from observance to beautiful learning, and from learning at last to that particular study which is concerned with the beautiful itself and that alone; so that in the end he comes to know |
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20. Plato, Republic, 376b, 2.377c-383c, 2.595a-608b, 10.601c, 614a, 614b, 614c, 614d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151| 376b. φύσεως καὶ ὡς ἀληθῶς φιλόσοφον. | 376b. trait of his nature and one that shows a true love of wisdom.”“In what respect, pray?”“In respect,” said I, “that he distinguishes a friendly from a hostile aspect by nothing save his apprehension of the one and his failure to recognize the other. How, I ask you, can the love of learning be denied to a creature whose criterion of the friendly and the alien is intelligence and ignorance?”“It certainly cannot,” he said. “But you will admit,” said I, “that the love of learning and the love of wisdom are the same?”“The same,” he said. “Then may we not confidently lay it down in the case of man too, that if he is to be 376b. trait of his nature and one that shows a true love of wisdom. In what respect, pray? In respect, said I, that he distinguishes a friendly from a hostile aspect by nothing save his apprehension of the one and his failure to recognize the other. How, I ask you, can the love of learning be denied to a creature whose criterion of the friendly and the alien is intelligence and ignorance? It certainly cannot, he said. But you will admit, said I, that the love of learning and the love of wisdom are the same? The same, he said. Then may we not confidently lay it down in the case of man too, that if he is to be |
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21. Plato, Protagoras, 263d, 322c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148| 322c. Ζεὺς οὖν δείσας περὶ τῷ γένει ἡμῶν μὴ ἀπόλοιτο πᾶν, Ἑρμῆν πέμπει ἄγοντα εἰς ἀνθρώπους αἰδῶ τε καὶ δίκην, ἵνʼ εἶεν πόλεων κόσμοι τε καὶ δεσμοὶ φιλίας συναγωγοί. ἐρωτᾷ οὖν Ἑρμῆς Δία τίνα οὖν τρόπον δοίη δίκην καὶ αἰδῶ ἀνθρώποις· πότερον ὡς αἱ τέχναι νενέμηνται, οὕτω καὶ ταύτας νείμω; νενέμηνται δὲ ὧδε· εἷς ἔχων ἰατρικὴν πολλοῖς ἱκανὸς ἰδιώταις, καὶ οἱ ἄλλοι δημιουργοί· καὶ δίκην δὴ καὶ αἰδῶ | 322c. and thus they began to be scattered again and to perish. So Zeus, fearing that our race was in danger of utter destruction, sent Hermes to bring respect and right among men, to the end that there should be regulation of cities and friendly ties to draw them together. Then Hermes asked Zeus in what manner then was he to give men right and respect: “Am I to deal them out as the arts have been dealt? That dealing was done in such wise that one man possessing medical art is able to treat many ordinary men, and so with the other craftsmen. Am I to place among men right and respect in this way also, or deal them out to all?” [322d] “To all,” replied Zeus; “let all have their share: for cities cannot be formed if only a few have a share of these as of other arts. And make thereto a law of my ordaining, that he who cannot partake of respect and right shall die the death as a public pest.” Hence it comes about, Socrates, that people in cities, and especially in Athens, consider it the concern of a few to advise on cases of artistic excellence or good craftsmanship, [322e] and if anyone outside the few gives advice they disallow it, as you say, and not without reason, as I think: but when they meet for a consultation on civic art, 322c. and thus they began to be scattered again and to perish. So Zeus, fearing that our race was in danger of utter destruction, sent Hermes to bring respect and right among men, to the end that there should be regulation of cities and friendly ties to draw them together. Then Hermes asked Zeus in what manner then was he to give men right and respect: Am I to deal them out as the arts have been dealt? That dealing was done in such wise that one man possessing medical art is able to treat many ordinary men, and so with the other craftsmen. Am I to place among men right and respect in this way also, or deal them out to all? |
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| 22. Plato, Phaedrus, 12.963e, 253e-254a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
23. Plato, Phaedo, 67cd, 99ab, 99a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 150| 99a. ταῦτα τὰ νεῦρα καὶ τὰ ὀστᾶ ἢ περὶ Μέγαρα ἢ Βοιωτοὺς ἦν, ὑπὸ δόξης φερόμενα τοῦ βελτίστου, εἰ μὴ δικαιότερον ᾤμην καὶ κάλλιον εἶναι πρὸ τοῦ φεύγειν τε καὶ ἀποδιδράσκειν ὑπέχειν τῇ πόλει δίκην ἥντιν’ ἂν τάττῃ. ΦΑΙΔ. ἀλλ’ αἴτια μὲν τὰ τοιαῦτα καλεῖν λίαν ἄτοπον: εἰ δέ τις λέγοι ὅτι ἄνευ τοῦ τὰ τοιαῦτα ἔχειν καὶ ὀστᾶ καὶ νεῦρα καὶ ὅσα ἄλλα ἔχω οὐκ ἂν οἷός τ’ ἦ ποιεῖν τὰ δόξαντά μοι, ἀληθῆ ἂν λέγοι: ὡς μέντοι διὰ ταῦτα ποιῶ ἃ ποιῶ, καὶ ταῦτα νῷ πράττων, ἀλλ’ οὐ | 99a. For, by Dog, I fancy these bones and sinews of mine would have been in Megara or Boeotia long ago, carried thither by an opinion of what was best, if I did not think it was better and nobler to endure any penalty the city may inflict rather than to escape and run away. Phaedo. But it is most absurd to call things of that sort causes. If anyone were to say that I could not have done what I thought proper if I had not bones and sinews and other things that I have, he would be right. But to say that those things are the cause of my doing what I do, |
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| 24. Aristotle, Sense And Sensibilia, 437a, 447a, 449a17, 449a18, 449a19, 449a20, 449a16 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 6 |
| 25. Aristotle, Eudemian Ethics, 1236a3-4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 152 |
| 26. Aristotle, Posterior Analytics, 99b36-40 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 27. Aristotle, Nicomachean Ethics, 1102b30, 1149b31-35, 1155a16-19, 1119b5-6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 28. Aristotle, Fragments, 14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 135 |
| 29. Aristotle, History of Animals, 488b25-26, 536b2-5, 588b4-589a9, 589a1, 608a14-15, 673a, 608a16-20 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 30. Aristotle, Metaphysics, 980a27-29, 980ab, 986a29-30, β4 1000a9-20 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 45 |
| 31. Aristotle, Poetics, 6.28 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •communication, and sensory perception •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 131 |
| 32. Aristotle, Politics, 1253a8-18, 1253a9-10, 1253a9-18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 33. Aristotle, Problems, 15.6.911b.19-21 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •augustine of hippo, sensory perception •tertullian of carthage, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48, 139 |
| 34. Aristotle, Parts of Animals, 681a12-28, 686b11, 686b22-27, 660a17-25 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 35. Aristotle, Movement of Animals, 700a, 700b, 700b17, 701a32-33, 980b21, 701a30-36 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 213 |
| 36. Euclid, Optics, 1-3, 9 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 139 |
| 37. Aristotle, Generation of Animals, 608a15, 731a31, 731a33-34, 753a, 753a12, 753b12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 38. Aristotle, Soul, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 404a27-31, 405a8-9, 418-419a, 427a15, 427a19-23, 427a21-22, 427b6-8, 428a21-22, 428a23-24, 433a11-12, 433a13, 433a9-12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 6 |
| 39. Archelaus Chersonensis, Fragments, a4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 150 |
| 40. Aratus Solensis, Phaenomena, 286-298, 407-434, 757-840, 842-891, 841 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 208 |
| 41. Theophrastus, On The Senses, 1, 25, 42 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148, 149 |
| 42. Aristotle, Memory And Reminiscence, 449b23-24, 453a6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 151 |
| 43. Cato, Marcus Porcius, On Agriculture, 143.1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 153 |
44. Cicero, Academica, 1.44 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687| 1.44. Tum ego Cum Zenone inquam “ut accepimus Arcesilas sibi omne certamen instituit, non pertinacia aut studio vincendi ut quidem mihi quidem mihi *gp videtur, sed earum rerum obscuritate, quae ad confessionem ignorationis adduxerant Socratem et vel ut iam ante et iam ante Dav. ad Lact. epit. 32 et ueluti amantes *g*d Socratem Democritum Anaxagoram Empedoclem omnes paene veteres, qui nihil cognosci nihil percipi nihil sciri posse dixerunt, angustos sensus imbecillos inbecilles p 1 sgf animos brevia curricula vitae et et om. sgf ut Democritus cf. p. 43, 13 in profundo veritatem esse demersam, demersam gfx dim- smnp m diuersam *d opinionibus et institutis omnia teneri, nihil veritati ueritate *g relinqui, deinceps deinceps denique Bentl. densis IACvHeusde ' Cic. filopla/twn ' ( 1836 ) 236 n. 1 omnia tenebris circumfusa esse dixerunt. cf. Lact. inst. 3, 4, 11. 28, 12 s. 30, 6 Democr. fr. 117 Deiels Emped. fr. 2 D. ( Kranz Herm. 47, 29 n. 2 ) | |
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45. Cicero, On Divination, 1.102, 2.71, 2.83 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 103, 112| 1.102. Neque solum deorum voces Pythagorei observitaverunt, sed etiam hominum, quae vocant omina. Quae maiores nostri quia valere censebant, idcirco omnibus rebus agendis quod bonum, faustum, felix fortu- natumque esset praefabantur, rebusque divinis, quae publice fierent, ut faverent linguis, imperabatur inque feriis imperandis, ut ' litibus et iurgiis se abstinerent '. Itemque in lustranda colonia ab eo, qui eam deduceret, et cum imperator exercitum, censor populum lustraret, bonis nominibus, qui hostias ducerent, eligebantur. Quod idem in dilectu consules observant, ut primus miles fiat bono nomine. 2.71. Nec vero non omni supplicio digni P. Claudius L. Iunius consules, qui contra auspicia navigaverunt; parendum enim religioni fuit nec patrius mos tam contumaciter repudiandus. Iure igitur alter populi iudicio damnatus est, alter mortem sibi ipse conscivit. Flaminius non paruit auspiciis, itaque periit cum exercitu. At anno post Paulus paruit; num minus cecidit in Cannensi pugna cum exercitu? Etenim, ut sint auspicia, quae nulla sunt, haec certe, quibus utimur, sive tripudio sive de caelo, simulacra sunt auspiciorum, auspicia nullo modo. Q. Fabi, te mihi in auspicio esse volo ; respondet: audivi . Hic apud maiores nostros adhibebatur peritus, nunc quilubet. Peritum autem esse necesse est eum, qui, silentium quid sit, intellegat; id enim silentium dicimus in auspiciis, quod omni vitio caret. 2.83. Haec quanta dissensio est! Quid? quod aliis avibus utuntur, aliis signis, aliter observant, alia respondent, non necesse est fateri partim horum errore susceptum esse, partim superstitione, multa fallendo? Atque his superstitionibus non dubitasti etiam omina adiungere. Aemilia Paulo Persam perisse, quod pater omen accepit; Caecilia se sororis filiae sedes suas tradere. Iam illa: Favete linguis et praerogativam, omen comitiorum. Hoc est ipsum esse contra se copiosum et disertum. Quando enim ista observans quieto et libero animo esse poteris, ut ad rem gerendam non superstitionem habeas, sed rationem ducem? Itane? si quis aliquid ex sua re atque ex suo sermone dixerit et eius verbum aliquod apte ceciderit ad id, quod ages aut cogitabis, ea res tibi aut timorem adferet aut alacritatem? | 1.102. Nor is it only to the voices of the gods that the Pythagoreans have paid regard but also to the utterances of men which they term omens. Our ancestors, too, considered such omens worthy of respect, and for that reason, before entering upon any business enterprise, used to say, May the issue be prosperous, propitious, lucky, and successful. At public celebrations of religious rites they gave the command, Guard your tongues; and in issuing the order for the Latin festival the customary injunction was, Let the people refrain from strife and quarrelling. So too, when the sacred ceremony of purification was held by one starting on an expedition to found a colony, or when the commander-in‑chief was reviewing his army, or the censor was taking his census, it was the rule to choose men with names of good omen to led the victims. Furthermore, the consuls in making a levy of troops take pains to see that the first soldier enlisted is one with a lucky name. 2.71. In my opinion the consuls, Publius Claudius and Lucius Junius, who set sail contrary to the auspices, were deserving of capital punishment; for they should have respected the established religion and should not have treated the customs of their forefathers with such shameless disdain. Therefore it was a just retribution that the former was condemned by a vote of the people and that the latter took his own life. Flaminius, you say, did not obey the auspices, therefore he perished with his army. But a year later Paulus did obey them; and did he not lose his army and his life in the battle of Cannae? Granting that there are auspices (as there are not), certainly those which we ordinarily employ — whether by the tripudium or by the observation of the heavens — are not auspices in any sense, but are the mere ghosts of auspices.[34] Quintus Fabius, I wish you to assist me at the auspices. He answers, I will. (In our forefathers time the magistrates on such occasions used to call in some expert person to take the auspices — but in these days anyone will do. But one must be an expert to know what constitutes silence, for by that term we mean free of every augural defect. 2.83. What a conflict this is! In view, then, of the differences between different nations in the responses, in the manner in which observations are made and in the kinds of birds and signs employed, need I assert that divination is compounded of a little error, a little superstition, and a good deal of fraud?[40] And to these superstitions you have actually joined omens! For example: Aemilia told Paulus that Persa was dead and her father accepted this as an omen. Caecilia said that she surrendered her seat to her sisters daughter. Then you go on and speak of the order of silence, favete linguis and the prerogative, or omen of the elections. This is indeed turning the artillery of ones eloquence and learning against oneself! For while on the watch for these oracles of yours could you be so free and calm of mind that you would have reason and not superstition to guide your course? Now, if a person in the course of his own business or conversation should make some remark, and a word spoken by him happened to apply to what you were doing or thinking, do you really believe that such an accident should cause you either fear or joy? |
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| 46. Cicero, In Pisonem, 1.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 14 |
47. Cicero, Republic, 3.11.19, 6.28 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception •perception, sensory Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149; Mackey, Belief and Cult: Rethinking Roman Religion (2022) 11| 6.28. Cum pateat igitur aeternum id esse, quod a se ipso moveatur, quis est, qui hanc naturam animis esse tributam neget? Iimum est enim omne, quod pulsu agitatur externo; quod autem est animal, id motu cietur interiore et suo; nam haec est propria natura animi atque vis; quae si est una ex omnibus, quae sese moveat, neque nata certe est et aeterna est. | 6.28. "Therefore, now that it is clear that what moves of itself is eternal, who can deny that this is the nature of spirits ? For whatever is moved by an external impulse is spiritless , but whatever possesses a spirit is moved by an inner impulse of its own , for that is the peculiar nature and property of a spirit. And as a spirit is the only force that moves itself, it surely has no beginning and is immortal. ** |
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48. Cicero, De Oratore, 3.221-3.222 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 14| 3.221. Sed in ore sunt omnia, in eo autem ipso dominatus est omnis oculorum; quo melius nostri illi senes, qui personatum ne Roscium quidem magno opere laudabant; animi est enim omnis actio et imago animi vultus, indices oculi: nam haec est una pars corporis, quae, quot animi motus sunt, tot significationes et commutationes possit efficere; neque vero est quisquam qui eadem conivens efficiat. Theophrastus quidem Tauriscum quendam dicit actorem aversum solitum esse dicere, qui in agendo contuens aliquid pronuntiaret. | 3.221. But all depends on the countece; and even in that the eyes bear sovereign sway; and therefore the oldest of our countrymen showed the more judgment in not applauding even Roscius himself to any great degree when he performed in a mask; for all the powers of action proceed from the mind, and the countece is the image of the mind, and the eyes are its interpreters. This, indeed, is the only part of the body that can effectually display as infinite a number of significations and changes, as there is of emotions in the soul; nor can any speaker produce the same effect with his eyes shut, as with them open. Theophrastus indeed has told us, that a certain Tauriscus used to say, that a player who pronounced his part gazing on any particular object was like one who turned his back on the audience. |
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| 49. Cicero, On The Nature of The Gods, 3.82 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687 |
50. Cicero, On Laws, 1.30, 1.47, 2.14.36 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 135; Mackey, Belief and Cult: Rethinking Roman Religion (2022) 72 | 1.47. But our steady attention to this moral law of nature is often too much disturbed by the dissention of men and the variation of opinions. We might perhaps obey this law of nature more exactly, if we attended more accurately to the evidence of our senses, which being absolutely natural, are less likely to be deceived by artificial objects. Those objects, indeed, which sometimes present to us one appearance, sometimes another, we term fictions of the senses; but it is far otherwise. For neither parent, nor nurse, nor master, nor poet, nor drama, deceive our senses; nor do popular prejudices seduce them. But our delusions are connected with corruption of our mental opinions. And this corruption is either superinduced by those causes of error I have enumerated, which, taking possession of the young and uneducated, betray them into a thousand perversities, or by that voluptuousness which is the mimic of goodness, implicated and interfused through all our senses -- the prolific mother of all human disasters. For she so corrupts us by her bewitching blandishments that we no longer perceive that things may be essentially excellent, though they have none of this deliciousness and pruriency. (Quae natura bona sunt quia, dulcedine hac et scabie carent.) |
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51. Cicero, On The Ends of Good And Evil, 2.43, 4.43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 690| 2.43. Quae quod quod Mdv. cum Aristoni et Pyrrhoni omnino visa sunt sunt visa BE pro nihilo, ut inter optime valere et gravissime aegrotare nihil prorsus dicerent interesse, recte iam pridem contra eos desitum est desitum est contra eos BE disputari. dum enim in una virtute sic omnia esse voluerunt, ut eam rerum selectione se lectione R electione BE delectione V expoliarent expoliarent N ( sed hamulus ad litt. r pertinens et ent in ras. ), V; expoliaverunt AR spoliaverunt BE nec ei quicquam, aut unde oriretur, darent, oriretur darent ARN 2 ore retunderet BE orientur darent N 1 orirentur darent V aut ubi niteretur, virtutem ipsam, quam amplexabantur, sustulerunt. Erillus autem ad scientiam omnia revocans unum quoddam bonum vidit, sed nec optimum nec quo vita gubernari possit. itaque hic ipse iam pridem est reiectus; post enim Chrysippum contra eum add. Se. (est contra eum disp. H. A. Koch p. 37 ) non sane est disputatum. Restatis igitur vos; nam cum Academicis incerta incerta V ĩcerta (˜ et cer ab alt. man., cer in ras. ) N uncta AR iuncta BE luctatio est, qui nihil affirmant et quasi desperata cognitione certi id sequi volunt, quodcumque veri simile videatur. 4.43. Itaque mihi videntur omnes quidem illi errasse, qui finem bonorum esse dixerunt honeste vivere, sed alius alio magis, Pyrrho scilicet maxime, qui virtute constituta nihil omnino, quod appetendum sit, relinquat, deinde Aristo, qui nihil relinquere non est ausus, introduxit autem, quibus commotus sapiens appeteret aliquid, quodcumque quodcumque ( ante in) N quod cuique BEV cuique R in mentem incideret, et quodcumque tamquam occurreret. is hoc melior quam Pyrrho, quod aliquod genus appetendi dedit, deterior quam ceteri, quod penitus a a N 2 ( in ras. in fine versus ), om. BERV natura natura ( in marg. ad initium versus add. ) N 2 recessit. Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; quod autem principium officii quaerunt, melius quam Pyrrho; quod ea non occurrentia fingunt, vincunt Aristonem; quod autem ea, quae que ( q B) et ad BE ad naturam accommodata et per se assumenda esse dicunt, non adiungunt ad finem bonorum, desciscunt a natura et quodam modo sunt non dissimiles Aristonis. ille enim occurrentia nescio quae comminiscebatur; hi autem ponunt illi quidem prima naturae, sed ea seiungunt a finibus et a a ( post et) om. BE summa bonorum; quae cum praeponunt, praeponunt A. (?) Man. proponunt ut sit aliqua rerum selectio, naturam videntur sequi; cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt. | 2.43. Aristo and Pyrrho thought all these things utterly worthless, and said, for example, that there was absolutely nothing to choose between the most perfect health and the most grievous sickness; and consequently men have long ago quite rightly given up arguing against them. For in insisting upon the unique importance of virtue in such a sense as to rob it of any power of choice among external things and to deny it any starting-point or basis, they destroyed the very virtue they desired to cherish. Again, Erillus, in basing everything on knowledge, fixed his eyes on one definite Good, but this not the greatest Good, nor one that could serve as the guide of life. Accordingly Erillus himself has long ago been set aside; since Chrysippus no one has even troubled to refute him."Accordingly your school remains; for there is no coming to grips with the Academics, who affirm nothing positively, and despairing of a knowledge of certain truth, make up their minds to take apparent probability as their guide. < 4.43. "In my view, therefore, while all who have defined the End of Goods as the life of moral conduct are in error, some are more wrong than others. The most mistaken no doubt is Pyrrho, because his conception of virtue leaves nothing as an object of desire whatever. Next in error comes Aristo, who did not venture to leave a mere negation, but introduced as the Wise Man's motives of desire 'whatever chanced to enter his mind' and 'whatever struck him.' Aristo is better than Pyrrho in so far as he allowed desire of some sort, but worse than the rest because he departed so utterly from nature. Now the Stoics in placing the End of Goods in virtue alone resemble the philosophers already mentioned; but in trying to find a foundation for virtuous action they are an improvement upon Pyrrho, and in not finding this in imaginary 'things that strike the mind' they do better than Aristo; though in speaking of certain things as 'suitable to nature' and 'to be adopted for their own sakes,' and then refusing to include them in the End of Goods, they desert nature and approximate in some degree to Aristo. For Aristo invented his vague 'things that strike the mind'; while the Stoics, though recognizing, it is true, the primary objects of nature, yet allow no connection between these and their Ends or sum of Goods. In making the primary objects 'preferred,' so as to admit a certain principle of choice among things, they seem to be following nature, but in refusing to allow them to have anything to do with happiness, they again abandon nature. < |
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| 52. Cicero, De Finibus, 2.43, 4.43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 690 |
| 53. Horace, Letters, 2.1.139-2.1.144, 2.182-2.207 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory •communication, and sensory perception •perception, sensory perception Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 153; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 131 |
54. Horace, Sermones, 1.1.38-1.1.39, 1.1.66, 1.1.80, 1.2.6, 1.2.18, 1.2.27-1.2.30, 1.2.80, 1.2.128-1.2.130, 1.3.7-1.3.8, 1.3.18, 1.3.136, 1.4.1-1.4.5, 1.4.107, 1.4.110, 1.4.112, 1.4.115, 1.4.121, 1.4.124, 1.5.15, 1.5.101, 1.6.107-1.6.109, 1.8.46 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception •epicurus, on sensory perception Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 142, 143, 144 | 1.4.1. SATIRE IV – A DEFENCE OF SATIRE Whenever anyone deserved to be shown as a crook A thief, a libertine, a murderer, or merely notorious In some other way, the true poets, those who powered The Old Comedy: Eupolis, Aristophanes, Cratinus, used to mark such a man out quite freely. Lucilius derives from them, as a follower Who only changed rhythm and metre: witty With a sharp nose, true, but the verse he wrote was rough. That’s where the fault lay: often, epically, he’d dictate Two hundred lines, do it standing on one foot even! A lot should have been dredged from his murky stream. He was garrulous, hated the labour involved in writing, Writing well, I mean: I don’t care for mere quantity. Watch Crispinus offer me long odds: ‘Now, if you please, Take your tablets and I’ll take mine: pick a time, a place, The judges: let’s see which of us can scribble the most.’ Thank the gods I’m a man of few ideas, with no spirit, One who speaks only rarely, and then says little. But if it’s what you prefer, then you imitate air shut In a goat-skin bellows, labouring away till the fire Makes the iron melt. Blessed be Fannius who offers His books and a bust unasked, while no one reads What I write, and I’m afraid to recite it aloud Since some care little for that sort of thing, and most Men deserve censure. Choose any man from the crowd: He’ll be bothered by avarice or some wretched ambition. 1.4.107. When he exhorted me to be thrifty and careful, So as to live in content on what he’d leave me: He’d say: ‘Don’t you see how badly young AlbiusIs doing, how poor Baius is? A clear warning: don’t Wilfully squander your birthright.’ Or steering me From base love of a whore: ‘Don’t take after Scetanus.’ Or from chasing an adulteress where I might enjoy Free sex: ‘Not nice, Trebonius’ name now he’s caught: Some wise man can tell you why it’s better to seek Or avoid something: it’s enough for me that I follow The code our ancestors handed down, and while you Need a guardian I’ll keep your reputation and health From harm: then when age has strengthened your body And mind, you can swim free of the float.’ With words Such as these he formed the child, whether urging me on If I acted, with ‘You’ve an authority for doing this,’ Pointing to one of the judges the praetor had chosen: Or forbidding it, with ‘Can you really be doubtful Whether it’s wrong or harmful, when scandal’s ablaze About that man and this?’ As a neighbour’s funeral scares The sick glutton, and makes him diet, fearful of dying, So tender spirits are often deterred from doing wrong By others’ shame. That’s why I’m free of whatever vices Bring ruin, though I’m guilty of lesser failings, ones You might pardon. Perhaps growing older will largely Erase even these, or honest friends, or self-reflection: Since when my armchair welcomes me, or a stroll In the portico, alert to myself: ‘It’s more honest,’ I’ll say, ‘if I do that my life will be better: that way I’ll Make good friends: what he did wasn’t nice: could I ever Unthinkingly do something similar one day?’ So I advise myself with my lips tight closed: and when I’m free I toy with my writings. It’s one of the minor failings I mentioned: and if it’s something you can’t accept, A vast crowd of poets will flock to my aid (for we Are by far the majority), and just as the Jews do In Rome, we’ll force you to join our congregation! |
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55. Lucretius Carus, On The Nature of Things, 1.62, 1.80-1.101, 1.109, 1.127-1.135, 1.175, 1.197, 1.208, 1.210, 1.224, 1.255, 1.262, 1.304, 1.319, 1.358, 1.407, 1.450, 1.465, 2.919-2.922, 4.59, 4.145-4.160, 4.480, 5.82, 5.1136-5.1240, 6.68-6.69 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory •perception, sensory perception •epicurus, on sensory perception •sensory perception •sensory perception, tertullian •augustine of hippo, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50, 131, 132, 133, 134, 135, 136, 137, 138, 139, 142; Mackey, Belief and Cult: Rethinking Roman Religion (2022) 213; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 36, 38, 66; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 143, 144| 1.62. Humana ante oculos foede cum vita iaceret 1.80. Illud in his rebus vereor, ne forte rearis 1.81. impia te rationis inire elementa viamque 1.82. indugredi sceleris. quod contra saepius illa 1.83. religio peperit scelerosa atque impia facta. 1.84. Aulide quo pacto Triviai virginis aram 1.85. Iphianassai turparunt sanguine foede 1.86. ductores Danaum delecti, prima virorum. 1.87. cui simul infula virgineos circum data comptus 1.88. ex utraque pari malarum parte profusast, 1.89. et maestum simul ante aras adstare parentem 1.90. sensit et hunc propter ferrum celare ministros 1.91. aspectuque suo lacrimas effundere civis, 1.92. muta metu terram genibus summissa petebat. 1.93. nec miserae prodesse in tali tempore quibat, 1.94. quod patrio princeps donarat nomine regem; 1.95. nam sublata virum manibus tremibundaque ad aras 1.96. deductast, non ut sollemni more sacrorum 1.97. perfecto posset claro comitari Hymenaeo, 1.98. sed casta inceste nubendi tempore in ipso 1.99. hostia concideret mactatu maesta parentis, 1.100. exitus ut classi felix faustusque daretur. 1.101. tantum religio potuit suadere malorum. 1.109. religionibus atque minis obsistere vatum. 1.127. qua propter bene cum superis de rebus habenda 1.128. nobis est ratio, solis lunaeque meatus 1.129. qua fiant ratione, et qua vi quaeque gerantur 1.130. in terris, tunc cum primis ratione sagaci 1.131. unde anima atque animi constet natura videndum, 1.132. et quae res nobis vigilantibus obvia mentes 1.133. terrificet morbo adfectis somnoque sepultis, 1.134. cernere uti videamur eos audireque coram, 1.135. morte obita quorum tellus amplectitur ossa. 1.175. vites autumno fundi suadente videmus, 1.197. multa putes esse, ut verbis elementa videmus, 1.208. Postremo quoniam incultis praestare videmus 1.210. esse videlicet in terris primordia rerum 1.224. nullius exitium patitur natura videri. 1.255. hinc laetas urbes pueris florere videmus 1.262. haud igitur penitus pereunt quaecumque videntur, 1.304. tangere enim et tangi, nisi corpus, nulla potest res. 1.319. haec igitur minui, cum sint detrita, videmus. 1.358. Denique cur alias aliis praestare videmus 1.407. sic alid ex alio per te tute ipse videre 1.450. rebus ea invenies aut horum eventa videbis. 1.465. Troiiugenas gentis cum dicunt esse, videndumst 4.59. et vituli cum membranas de corpore summo 4.480. nam maiore fide debet reperirier illud, 5.82. nam bene qui didicere deos securum agere aevom, 5.1136. Ergo regibus occisis subversa iacebat 5.1137. pristina maiestas soliorum et sceptra superba, 5.1138. et capitis summi praeclarum insigne cruentum 5.1139. sub pedibus vulgi magnum lugebat honorem; 5.1140. nam cupide conculcatur nimis ante metutum. 5.1141. res itaque ad summam faecem turbasque redibat, 5.1142. imperium sibi cum ac summatum quisque petebat. 5.1143. inde magistratum partim docuere creare 5.1144. iuraque constituere, ut vellent legibus uti. 5.1145. nam genus humanum, defessum vi colere aevom, 5.1146. ex inimicitiis languebat; quo magis ipsum 5.1147. sponte sua cecidit sub leges artaque iura. 5.1148. acrius ex ira quod enim se quisque parabat 5.1149. ulcisci quam nunc concessumst legibus aequis, 5.1150. hanc ob rem est homines pertaesum vi colere aevom. 5.1151. inde metus maculat poenarum praemia vitae. 5.1152. circumretit enim vis atque iniuria quemque 5.1153. atque unde exortast, ad eum plerumque revertit, 5.1154. nec facilest placidam ac pacatam degere vitam 5.1155. qui violat factis communia foedera pacis. 5.1156. etsi fallit enim divom genus humanumque, 5.1157. perpetuo tamen id fore clam diffidere debet; 5.1158. quippe ubi se multi per somnia saepe loquentes 5.1159. aut morbo delirantes protraxe ferantur 5.1160. et celata mala in medium et peccata dedisse. 5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1194. O genus infelix humanum, talia divis 5.1195. cum tribuit facta atque iras adiunxit acerbas! 5.1196. quantos tum gemitus ipsi sibi, quantaque nobis 5.1197. volnera, quas lacrimas peperere minoribus nostris! 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 5.1211. temptat enim dubiam mentem rationis egestas, 5.1212. ecquae nam fuerit mundi genitalis origo, 5.1213. et simul ecquae sit finis, quoad moenia mundi 5.1214. et taciti motus hunc possint ferre laborem, 5.1215. an divinitus aeterna donata salute 5.1216. perpetuo possint aevi labentia tractu 5.1217. inmensi validas aevi contemnere viris. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent? 6.68. quos miseri credunt, ignari quid queat esse, 6.69. quid nequeat, finita potestas denique cuique | 1.62. Whilst human kind Throughout the lands lay miserably crushed Before all eyes beneath Religion- who Would show her head along the region skies, Glowering on mortals with her hideous face- A Greek it was who first opposing dared Raise mortal eyes that terror to withstand, Whom nor the fame of Gods nor lightning's stroke Nor threatening thunder of the ominous sky Abashed; but rather chafed to angry zest His dauntless heart to be the first to rend The crossbars at the gates of Nature old. And thus his will and hardy wisdom won; And forward thus he fared afar, beyond The flaming ramparts of the world, until He wandered the unmeasurable All. Whence he to us, a conqueror, reports What things can rise to being, what cannot, And by what law to each its scope prescribed, Its boundary stone that clings so deep in Time. Wherefore Religion now is under foot, And us his victory now exalts to heaven. 1.80. I fear perhaps thou deemest that we fare An impious road to realms of thought profane; But 'tis that same religion oftener far Hath bred the foul impieties of men: As once at Aulis, the elected chiefs, Foremost of heroes, Danaan counsellors, Defiled Diana's altar, virgin queen, With Agamemnon's daughter, foully slain. She felt the chaplet round her maiden locks And fillets, fluttering down on either cheek, And at the altar marked her grieving sire, The priests beside him who concealed the knife, And all the folk in tears at sight of her. With a dumb terror and a sinking knee She dropped; nor might avail her now that first 'Twas she who gave the king a father's name. They raised her up, they bore the trembling girl On to the altar- hither led not now With solemn rites and hymeneal choir, But sinless woman, sinfully foredone, A parent felled her on her bridal day, Making his child a sacrificial beast To give the ships auspicious winds for Troy: Such are the crimes to which Religion leads. 5.1136. And therefore kings were slain, And pristine majesty of golden thrones And haughty sceptres lay o'erturned in dust; And crowns, so splendid on the sovereign heads, Soon bloody under the proletarian feet, Groaned for their glories gone- for erst o'er-much Dreaded, thereafter with more greedy zest Trampled beneath the rabble heel. Thus things Down to the vilest lees of brawling mobs Succumbed, whilst each man sought unto himself Dominion and supremacy. So next Some wiser heads instructed men to found The magisterial office, and did frame Codes that they might consent to follow laws. For humankind, o'er wearied with a life Fostered by force, was ailing from its feuds; And so the sooner of its own free will Yielded to laws and strictest codes. For since Each hand made ready in its wrath to take A vengeance fiercer than by man's fair laws Is now conceded, men on this account Loathed the old life fostered by force. 'Tis thence That fear of punishments defiles each prize of wicked days; for force and fraud ensnare Each man around, and in the main recoil On him from whence they sprung. Not easy 'tis For one who violates by ugly deeds The bonds of common peace to pass a life Composed and tranquil. For albeit he 'scape The race of gods and men, he yet must dread 'Twill not be hid forever- since, indeed, So many, oft babbling on amid their dreams Or raving in sickness, have betrayed themselves (As stories tell) and published at last Old secrets and the sins. 5.1161. And now what cause Hath spread divinities of gods abroad Through mighty nations, and filled the cities full of the high altars, and led to practices of solemn rites in season- rites which still Flourish in midst of great affairs of state And midst great centres of man's civic life, The rites whence still a poor mortality Is grafted that quaking awe which rears aloft Still the new temples of gods from land to land And drives mankind to visit them in throngs On holy days- 'tis not so hard to give Reason thereof in speech. Because, in sooth, Even in those days would the race of man Be seeing excelling visages of gods With mind awake; and in his sleeps, yet more- Bodies of wondrous growth. And, thus, to these Would men attribute sense, because they seemed To move their limbs and speak pronouncements high, Befitting glorious visage and vast powers. And men would give them an eternal life, Because their visages forevermore Were there before them, and their shapes remained, And chiefly, however, because men would not think Beings augmented with such mighty powers Could well by any force o'ermastered be. And men would think them in their happiness Excelling far, because the fear of death Vexed no one of them at all, and since At same time in men's sleeps men saw them do So many wonders, and yet feel therefrom Themselves no weariness. Besides, men marked How in a fixed order rolled around The systems of the sky, and changed times of annual seasons, nor were able then To know thereof the causes. Therefore 'twas Men would take refuge in consigning all Unto divinities, and in feigning all Was guided by their nod. And in the sky They set the seats and vaults of gods, because Across the sky night and the moon are seen To roll along- moon, day, and night, and night's Old awesome constellations evermore, And the night-wandering fireballs of the sky, And flying flames, clouds, and the sun, the rains, Snow and the winds, the lightnings, and the hail, And the swift rumblings, and the hollow roar of mighty menacings forevermore. 5.1194. O humankind unhappy!- when it ascribed Unto divinities such awesome deeds, And coupled thereto rigours of fierce wrath! What groans did men on that sad day beget Even for themselves, and O what wounds for us, What tears for our children's children! Nor, O man, Is thy true piety in this: with head Under the veil, still to be seen to turn Fronting a stone, and ever to approach Unto all altars; nor so prone on earth Forward to fall, to spread upturned palms Before the shrines of gods, nor yet to dew Altars with profuse blood of four-foot beasts, Nor vows with vows to link. But rather this: To look on all things with a master eye And mind at peace. For when we gaze aloft Upon the skiey vaults of yon great world And ether, fixed high o'er twinkling stars, And into our thought there come the journeyings of sun and moon, O then into our breasts, O'erburdened already with their other ills, Begins forthwith to rear its sudden head One more misgiving: lest o'er us, percase, It be the gods' immeasurable power That rolls, with varied motion, round and round The far white constellations. For the lack of aught of reasons tries the puzzled mind: Whether was ever a birth-time of the world, And whether, likewise, any end shall be How far the ramparts of the world can still Outstand this strain of ever-roused motion, Or whether, divinely with eternal weal Endowed, they can through endless tracts of age Glide on, defying the o'er-mighty powers of the immeasurable ages. Lo, What man is there whose mind with dread of gods Cringes not close, whose limbs with terror-spell Crouch not together, when the parched earth Quakes with the horrible thunderbolt amain, And across the mighty sky the rumblings run? Do not the peoples and the nations shake, And haughty kings do they not hug their limbs, Strook through with fear of the divinities, Lest for aught foully done or madly said The heavy time be now at hand to pay? When, too, fierce force of fury-winds at sea Sweepeth a navy's admiral down the main With his stout legions and his elephants, Doth he not seek the peace of gods with vows, And beg in prayer, a-tremble, lulled winds And friendly gales?- in vain, since, often up-caught In fury-cyclones, is he borne along, For all his mouthings, to the shoals of doom. Ah, so irrevocably some hidden power Betramples forevermore affairs of men, And visibly grindeth with its heel in mire The lictors' glorious rods and axes dire, Having them in derision! Again, when earth From end to end is rocking under foot, And shaken cities ruin down, or threaten Upon the verge, what wonder is it then That mortal generations abase themselves, And unto gods in all affairs of earth Assign as last resort almighty powers And wondrous energies to govern all? |
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56. Ovid, Amores, 3.1.1-3.1.4 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 7| 3.1.1. Stat vetus et multos incaedua silva per annos; 3.1.2. Credibile est illi numen inesse loco. | |
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| 57. Ovid, Epistulae Ex Ponto, 3.1.161-3.1.164 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •darkness, effects on sensory perception and emotions •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 224 |
58. Ovid, Fasti, 2.645-2.658, 4.341 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •perception, sensory •perception, sensory perception Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 153; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371| 2.645. ara fit: huc ignem curto fert rustica testu 2.646. sumptum de tepidis ipsa colona focis, 2.647. ligna senex minuit concisaque construit arte 2.648. et solida ramos figere pugnat humo: 2.649. tum sicco primas inritat cortice flammas, 2.650. stat puer et manibus lata canistra tenet. 2.651. inde ubi ter fruges medios immisit in ignis, 2.652. porrigit incisos filia parva favos, 2.653. vina tenent alii; libantur singula flammis; 2.654. spectant, et linguis candida turba favet. 2.655. spargitur et caeso communis Terminus agno 2.656. nec queritur, lactans cum sibi porca datur, 2.657. conveniunt celebrantque dapes vicinia simplex 2.658. et cantant laudes, Termine sancte, tuas: 4.341. exululant comites, furiosaque tibia flatur, | 2.645. An altar’s made: here the farmer’s wife herself 2.646. Brings coals from the warm hearth on a broken pot. 2.647. The old man cuts wood and piles the logs with skill, 2.648. And works at setting branches in the solid earth. 2.649. Then he nurses the first flames with dry bark, 2.650. While a boy stands by and holds the wide basket. 2.651. When he’s thrown grain three times into the fire 2.652. The little daughter offers the sliced honeycombs. 2.653. Others carry wine: part of each is offered to the flames: 2.654. The crowd, dressed in white, watch silently. 2.655. Terminus, at the boundary, is sprinkled with lamb’s blood, 2.656. And doesn’t grumble when a sucking pig is granted him. 2.657. Neighbours gather sincerely, and hold a feast, 2.658. And sing your praises, sacred Terminus: 4.341. The attendants howled, and the mad flutes blew, |
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59. Ovid, Metamorphoses, 10.250-10.251, 15.670-15.680 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •perception, sensory •communication, and sensory perception Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 13; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 116| 10.250. Virginis est verae facies, quam vivere credas, 10.251. et, si non obstet reverentia, velle moveri: 15.670. in serpente deus praenuntia sibila misit 15.671. adventuque suo signumque arasque foresque 15.672. marmoreumque solum fastigiaque aurea movit 15.673. pectoribusque tenus media sublimis in aede 15.674. constitit atque oculos circumtulit igne micantes. 15.675. Territa turba pavet. Cognovit numina castos 15.676. evinctus vitta crines albente sacerdos: 15.677. “En deus est deus est! Animis linguisque favete, 15.678. quisquis ades!” dixit. “Sis, o pulcherrime, visus 15.679. utiliter populosque iuves tua sacra colentes !” 15.680. Quisquis adest, visum venerantur numen, et omnes | 10.250. time which the cruel fates denied for you. 10.251. But in a way you are immortal too. 15.670. away his guardian deities, and I 15.671. rejoice to see my kindred walls rise high 15.672. and realize how much the Trojans won 15.673. by that resounding victory of the Greeks! 15.675. forgetful of the goal, the heavens and all 15.676. beneath them and the earth and everything 15.677. upon it change in form. We likewise change, 15.678. who are a portion of the universe, 15.679. and, since we are not only things of flesh 15.680. but winged souls as well, we may be doomed |
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| 60. Philo of Alexandria, Allegorical Interpretation, 3.3.160 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •sensory perception Found in books: Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 44 |
| 61. Anon., Rhetorica Ad Herennium, 4.65 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 142 |
62. Dionysius of Halycarnassus, Roman Antiquities, 7.70.1, 7.71 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 371 | 7.71. Anyone else might have assumed that the ceremonies now practised in the city were enough even by themselves to afford no slight indication of the ancient observances. But for my part, lest anyone should hold this to be weak evidence, according to that improbable assumption that after the Romans had conquered the whole Greek world they would gladly have scorned their own customs and adopted the better ones in their stead, I shall adduce my evidence from the time when they did not as yet possess the supremacy over Greece or dominion over any other country beyond the sea; and I shall cite Quintus Fabius as my authority, without requiring any further confirmation. For he is the most ancient of all the Roman historians and offers proof of what he asserts, not only from the information of others, but also from his own knowledge. <, This festival, therefore, the Roman senate ordered to be celebrated, as I said before, pursuant to the vow made by the dictator Aulus Postumius when he was upon the point of giving battle to the Latins, who had revolted from the Romans and were endeavouring to restore Tarquinius to power; and they ordered five hundred minae of silver to be expended every year upon the sacrifices and the games, a sum the Romans laid out on the festival till the time of the Punic War. <, During these holidays not only were many other observances carried out according to the customs of the Greeks, in connection with the general assemblies, the reception of strangers, and the cessation of hostilities, which it would be a big task to describe, but also those relating to the procession, the sacrifice, and the games â these are sufficient to give an idea of those I do not mention â which were as follows: < 7.71. 1. Anyone else might have assumed that the ceremonies now practised in the city were enough even by themselves to afford no slight indication of the ancient observances. But for my part, lest anyone should hold this to be weak evidence, according to that improbable assumption that after the Romans had conquered the whole Greek world they would gladly have scorned their own customs and adopted the better ones in their stead, I shall adduce my evidence from the time when they did not as yet possess the supremacy over Greece or dominion over any other country beyond the sea; and I shall cite Quintus Fabius as my authority, without requiring any further confirmation. For he is the most ancient of all the Roman historians and offers proof of what he asserts, not only from the information of others, but also from his own knowledge.,2. This festival, therefore, the Roman senate ordered to be celebrated, as I said before, pursuant to the vow made by the dictator Aulus Postumius when he was upon the point of giving battle to the Latins, who had revolted from the Romans and were endeavouring to restore Tarquinius to power; and they ordered five hundred minae of silver to be expended every year upon the sacrifices and the games, a sum the Romans laid out on the festival till the time of the Punic War.,3. During these holidays not only were many other observances carried out according to the customs of the Greeks, in connection with the general assemblies, the reception of strangers, and the cessation of hostilities, which it would be a big task to describe, but also those relating to the procession, the sacrifice, and the games â these are sufficient to give an idea of those I do not mention â which were as follows: |
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63. Vergil, Georgics, 1.56, 3.34, 3.103, 3.250-3.263 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sensory perception •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 13; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 144| 3.34. Stabunt et Parii lapides, spirantia signa, 3.250. Nonne vides, ut tota tremor pertemptet equorum 3.251. corpora, si tantum notas odor attulit auras? 3.252. Ac neque eos iam frena virum neque verbera saeva 3.253. non scopuli rupesque cavae atque obiecta retardant 3.254. flumina correptosque unda torquentia montis. 3.255. Ipse ruit dentesque Sabellicus exacuit sus 3.256. et pede prosubigit terram, fricat arbore costas 3.257. atque hinc atque illinc umeros ad volnera durat. 3.258. Quid iuvenis, magnum cui versat in ossibus ignem 3.259. durus amor? Nempe abruptis turbata procellis 3.260. nocte natat caeca serus freta; quem super ingens 3.261. porta tonat caeli et scopulis inlisa reclamant 3.262. aequora; nec miseri possunt revocare parentes 3.263. nec moritura super crudeli funere virgo. | 3.34. of gold and massive ivory on the door 3.250. Red foam-flakes from his mouth, or, kindlier task, 3.251. With patient neck support the Belgian car. 3.252. Then, broken at last, let swell their burly frame 3.253. With fattening corn-mash, for, unbroke, they will 3.254. With pride wax wanton, and, when caught, refuse 3.255. Tough lash to brook or jagged curb obey. 3.256. But no device so fortifies their power 3.257. As love's blind stings of passion to forefend, 3.258. Whether on steed or steer thy choice be set. 3.259. Ay, therefore 'tis they banish bulls afar 3.260. To solitary pastures, or behind 3.261. Some mountain-barrier, or broad streams beyond, 3.262. Or else in plenteous stalls pen fast at home. 3.263. For, even through sight of her, the female waste |
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64. Vergil, Eclogues, 1.42-1.44 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •darkness, effects on sensory perception and emotions •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 224 | 1.42. no hope of freedom, and no thought to save. 1.43. Though many a victim from my folds went forth, 1.44. or rich cheese pressed for the unthankful town, |
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65. Vergil, Aeneis, 6.847-6.848, 8.349-8.354 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 7, 8, 13| 6.847. Excudent alii spirantia mollius aera, 6.848. credo equidem, vivos ducent de marmore voltus, 8.349. Iam tum religio pavidos terrebat agrestis 8.350. dira loci, iam tum silvam saxumque tremebant. 8.351. Hoc nemus, hunc, inquit, frondoso vertice collem 8.352. (quis deus incertum est) habitat deus: Arcades ipsum 8.353. credunt se vidisse Iovem, cum saepe nigrantem 8.354. aegida concuteret dextra nimbosque cieret. | 6.847. Lo! on the left and right at feast reclined 6.848. Are other blessed souls, whose chorus sings 8.349. burst wide the doorway of the sooty den, 8.350. and unto Heaven and all the people showed 8.351. the stolen cattle and the robber's crimes, 8.352. and dragged forth by the feet the shapeless corpse 8.353. of the foul monster slain. The people gazed 8.354. insatiate on the grewsome eyes, the breast |
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| 66. Tibullus, Elegies, 1.10.19-1.10.24 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 153 |
67. New Testament, 1 Corinthians, 9.1, 11.3, 13.12, 15.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception •tertullian of carthage, sensory perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 64| 9.1. Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ; 11.3. Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 15.8. ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. | 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. |
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68. New Testament, Matthew, 3.17, 5.8, 6.22, 17.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception •god, and sensory perception •tertullian of carthage, sensory perception •sensory perception, and god Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 49| 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 5.8. μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 6.22. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται· 17.5. ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ. | 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 5.8. Blessed are the pure in heart, For they shall see God. 6.22. "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him." |
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| 69. Petronius Arbiter, Satyricon, 52.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 13 |
| 70. Seneca The Younger, Fragments, 35-37, 34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114 |
| 71. Seneca The Younger, On Anger, 2.26.2-2.26.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 14 |
| 72. Valerius Maximus, Memorable Deeds And Sayings, 8.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687 |
73. New Testament, Acts, 7.55, 9.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468, 470| 7.55. ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, | 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. |
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74. New Testament, Romans, 1.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •tertullian of carthage, sensory perception •sensory perception, tertullian •sensory perception, theories of vision •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 470; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 54| 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, | 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. |
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75. New Testament, John, 14.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468| 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; | 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' |
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76. Seneca The Younger, Letters, 41.3, 106.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •perception, sensory •sensory perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50; Mackey, Belief and Cult: Rethinking Roman Religion (2022) 8 | 41.3. If ever you have come upon a grove that is full of ancient trees which have grown to an unusual height, shutting out a view of the sky by a veil of pleached and intertwining branches, then the loftiness of the forest, the seclusion of the spot, and your marvel at the thick unbroken shade in the midst of the open spaces, will prove to you the presence of deity. Or if a cave, made by the deep crumbling of the rocks, holds up a mountain on its arch, a place not built with hands but hollowed out into such spaciousness by natural causes, your soul will be deeply moved by a certain intimation of the existence of God. We worship the sources of mighty rivers; we erect altars at places where great streams burst suddenly from hidden sources; we adore springs of hot water as divine, and consecrate certain pools because of their dark waters or their immeasurable depth. |
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| 77. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 26.7-26.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •perception, sensory perception •communication, and sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 103, 114 |
78. New Testament, 2 Corinthians, 3.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468| 3.18. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. | |
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| 79. Pliny The Elder, Natural History, 35.95 (1st cent. CE - 1st cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 13 |
80. New Testament, 1 John, 1.1-1.3, 3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468| 1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,— 1.2. καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν,— 1.3. ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθʼ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ· 3.2. Ἀγαπητοί, νῦν τέκνα θεοῦ ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα. οἴδαμεν ὅτι ἐὰν φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. | 1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. |
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81. New Testament, Luke, 1.1-1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468| 1.1. ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2. καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, | 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, |
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| 82. Plutarch, On Moral Virtue, 446c, 446b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 690 |
| 83. Plutarch, Placita Philosophorum (874D-911C), 5.23-5.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 135 |
| 84. Plutarch, On Tranquility of Mind, 466 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687 |
| 85. Plutarch, On The Delays of Divine Vengeance, 563b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 135 |
| 86. Plutarch, Theseus, 25.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •darkness, effects on sensory perception and emotions •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 165 |
| 87. Diogenes of Oenoanda, Fragments, 34.vii (smith) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 213 |
| 88. Plutarch, On The E At Delphi, 386 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 152, 156 |
89. Plutarch, Alexander The Great, 52.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 690| 52.5. λέγεται δέ ποτε παρὰ δεῖπνον ὑπὲρ ὡρῶν καὶ κράσεως τοῦ περιέχοντος λόγων ὄντων, τὸν Καλλισθένην, μετέχοντα δόξης τοῖς λέγουσι τἀκεῖ μᾶλλον εἶναι ψυχρὰ καὶ δυσχείμερα τῶν Ἑλληνικῶν, ἐναντιουμένου τοῦ Ἀναξάρχου καὶ φιλονεικοῦντος, εἰπεῖν ἀλλὰ μὴν ἀνάγκη σοὶ ταῦτα ἐκείνων ὁμολογεῖν ψυχρότερα· σὺ γὰρ ἐκεῖ μὲν ἐν τρίβωνι διεχείμαζες, ἐνταῦθα δὲ τρεῖς ἐπιβεβλημένος δάπιδας κατάκεισαι. τὸν μὲν οὖν Ἀνάξαρχον καὶ τοῦτο προσπαρώξυνε. | 52.5. It is said that once at supper the conversation turned upon seasons and weather, and that Callisthenes, who held with those who maintain that it is more cold and wintry there than in Greece, was stoutly opposed by Anaxarchus, whereupon he said: You surely must admit that it is colder here than there; for there you used to go about in winter in a cloak merely, but here you recline at table with three rugs thrown over you. of course this also added to the irritation of Anaxarchus. |
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| 90. Plutarch, Against Colotes, 1121b, 1121a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48, 139 |
| 91. Plutarch, Sayings of Kings And Commanders, 179 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 690 |
| 92. Plutarch, Whether Land Or Sea Animals Are More Clever, 3.961a = fr.112 wehrli, 962a, 961e, 961c, 960bd, 974a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 142 |
| 93. Plutarch, On The Sign of Socrates, 589-590, 592, 591 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 135 |
| 94. Tertullian, The Soul'S Testimony, 17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 469 |
| 95. Clement of Alexandria, Miscellanies, 1.64.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687 |
| 96. Censorinus, De Die Natali, 2.1-2.3, 2.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •darkness, effects on sensory perception and emotions •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 224 |
97. Apuleius, The Golden Ass, 11.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 13 | 11.17. Arriving at the temple, the high-priest and the bearers of the holy emblems, and those initiates privy already to the sacred inner sanctuary of the Goddess, were admitted into that hidden chamber, where the lifelike statues were arranged in proper order. Then one of the throng, whom they all called the Secretary, standing by the door, summoned the shrine-bearers, the pastophori, as that sacred college were named, as if calling them to an assembly. Then from a high dais he read aloud from a book, Latin prayers for the mighty Emperor's health, for the Knights, the Senate and the Roman People, the ships, and mariners, under the sway of our world-wide Empire. Then in Greek, according to the Greek ritual, he uttered the formula 'ploeaphesia', meaning that ships could now be launched. That his words were well-received by all was confirmed by the ensuing acclamation of the crowd. Then, filled with joy, the people bearing green twigs, sacred branches, and garlands they had gathered, kissed the feet of the goddess, whose statue made of silver stood on the temple steps, before scattering to their own homes. As for me, my thoughts would not allow me to stray a finger's breadth from that place, but meditating on my past misfortunes, I gazed intently on that image of the Goddess. 11.17. When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured. |
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| 98. Tertullian, On The Games, 2.1, 20.2, 20.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god, and sensory perception •tertullian of carthage, sensory perception •sensory perception, and god •sensory perception, tertullian •sensory perception, theories of vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 49, 55 |
| 99. Gellius, Attic Nights, 15.15.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sensory perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50 |
| 100. Tertullian, On Modesty, 21.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, sensory perception Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63 |
| 101. Tertullian, On Patience, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, sensory perception Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63 |
| 102. Athenaeus, The Learned Banquet, 5.203, 5.202, 5.201, 5.200, 5.199, 5.198, 5.197, 5.196, 14.32 632 a, 548b12.-c (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 131 |
| 103. Galen, On The Doctrines of Hippocrates And Plato, 7.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sensory perception, theories of vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 33 |
| 104. Tertullian, Against Marcion, 4.8.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sensory perception, tertullian Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 50 |
| 105. Sextus, Outlines of Pyrrhonism, 1.67-1.72, 2.5.23-2.5.24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48, 139; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 148, 149, 156 |
| 106. Sextus, Against The Mathematicians, 7.87-7.88, 7.136, 7.138-7.139, 8.286, 9.127 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149; Wolfsdorf, Early Greek Ethics (2020) 687, 688, 689 |
| 107. Pliny The Younger, Letters, 3.6.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 13 |
| 108. Tertullian, On The Resurrection of The Flesh, 27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tertullian of carthage, sensory perception Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 63 |
| 109. Tertullian, On The Soul, 5.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 47, 48, 49, 50, 52, 53 |
| 110. Plotinus, Enneads, 4.4.23, 5.5.12, 5.8.1, 5.8.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sensory perception, plotinus •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 471; Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 99 |
111. Porphyry, On Abstinence, 1.7-1.12, 3.1.4-3.1.6, 3.6, 3.6.5, 3.8.3, 3.9.5, 3.10.3, 3.22, 3.26.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149, 151, 152, 156 | 1.7. The Arguments of the Epicureans, from HermachusThe Epicureans, however, narrating, as it were, a long genealogy, say, that the ancient legislators, looking to the association of life, and the mutual actions of men, proclaimed that manslaughter was unholy, and punished it with no casual disgrace. Perhaps, indeed, a certain natural alliance which exists in men towards each other, though the similitude of form and soul, is the reason why they do not so readily destroy an animal of this kind, as some of the other animals which are conceded to our use. Nevertheless, the greatest cause why manslaughter was considered as a thing grievous to be borne, and impious, was the opinion that it did not contribute to the whole nature and condition of human life. For, from a principle of this kind, those who are capable of perceiving the advantage arising from this decree, require no other cause of being restrained from a deed so dire. But those who are not able to have a sufficient perception of this, being terrified by the magnitude of the punishment, will abstain from readily destroying each other. For those, indeed, who survey the utility of the before-mentioned ordice, will promptly observe it; but those who are not able to perceive the benefit with which it is attended, will obey the mandate, in consequence of fearing the threatenings of the laws; which threatenings certain persons ordained for the sake of those who could not, by a reasoning process, infer the beneficial tendency of the decree, at the same time that most would admit this to be evident. 1.7. 7.The Epicureans, however, narrating, as it were, a long genealogy, say, that the ancient legislators, looking to the association of life, and the mutual actions of men, proclaimed that manslaughter was unholy, and punished it with no casual disgrace. Perhaps, indeed, a certain natural alliance which exists in men towards each other, though the similitude of form and soul, is the reason why they do not so readily destroy an animal of this kind, as some of the other animals which are conceded to our use. Nevertheless, the greatest cause why manslaughter was considered as a thing grievous to be borne, and impious, was the opinion that it did not contribute to the whole nature and condition of human life. For, from a principle of this kind, those who are capable of perceiving the advantage arising from this decree, require no other cause of being restrained from a deed so dire. But those who are not able to have a sufficient perception of this, being terrified by the magnitude of the punishment, will abstain from readily destroying each other. For those, indeed, who survey the utility of the before-mentioned ordice, will promptly observe it; but those who are not able to perceive the benefit with which it is attended, will obey the mandate, in consequence of fearing the threatenings of the laws; which threatenings certain persons ordained for the sake of those who could not, by a reasoning process, infer the beneficial tendency of the decree, at the same time that most would admit this to be evident. |
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| 112. Athanasius, Against The Pagans, 2.34 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 471 |
| 113. Lactantius, Divine Institutes, 1.6.4, 1.22.13-1.22.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 9, 12, 13 |
| 114. Athanasius, On The Incarnation, 14.1-14.2, 14.4-14.6, 14.8, 16.3-16.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •vision, as mode of knowing, ancient critiques of sensory/visual perception Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 470 |
115. Diogenes Laertius, Lives of The Philosophers, 7.16, 7.54, 8.30, 8.85, 9.62-9.63, 9.87, 10.31-10.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sensory perception •epicurus, on sensory perception •augustine of hippo, sensory perception •tertullian of carthage, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 48, 139; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 149, 156; Wolfsdorf, Early Greek Ethics (2020) 689, 690; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 142, 143, 144 | 7.16. He used to dispute very carefully with Philo the logician and study along with him. Hence Zeno, who was the junior, had as great an admiration for Philo as his master Diodorus. And he had about him certain ragged dirty fellows, as Timon says in these lines:The while he got together a crowd of ignorant serfs, who surpassed all men in beggary and were the emptiest of townsfolk.Zeno himself was sour and of a frowning countece. He was very niggardly too, clinging to meanness unworthy of a Greek, on the plea of economy, If he pitched into anyone he would do it concisely, and not effusively, keeping him rather at arm's length. I mean, for example, his remark upon the fop showing himself off. 7.54. The standard of truth they declare to be the apprehending presentation, i.e. that which comes from a real object – according to Chrysippus in the twelfth book of his Physics and to Antipater and Apollodorus. Boethus, on the other hand, admits a plurality of standards, namely intelligence, sense-perception, appetency, and knowledge; while Chrysippus in the first book of his Exposition of Doctrine contradicts himself and declares that sensation and preconception are the only standards, preconception being a general notion which comes by the gift of nature (an innate conception of universals or general concepts). Again, certain others of the older Stoics make Right Reason the standard; so also does Posidonius in his treatise On the Standard. 8.30. The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible. 8.85. His doctrine is that all things are brought about by necessity and in harmonious inter-relation. He was the first to declare that the earth moves in a circle, though some say that it was Hicetas of Syracuse.He wrote one book, and it was this work which, according to Hermippus, some writer said that Plato the philosopher, when he went to Sicily to Dionysius's court, bought from Philolaus's relatives for the sum of forty Alexandrine minas of silver, from which also the Timaeus was transcribed. Others say that Plato received it as a present for having procured from Dionysius the release of a young disciple of Philolaus who had been cast into prison.According to Demetrius in his work on Men of the Same Name, Philolaus was the first to publish the Pythagorean treatises, to which he gave the title On Nature, beginning as follows: Nature in the ordered universe was composed of unlimited and limiting elements, and so was the whole universe and all that is therein. 9.62. He led a life consistent with this doctrine, going out of his way for nothing, taking no precaution, but facing all risks as they came, whether carts, precipices, dogs or what not, and, generally, leaving nothing to the arbitrament of the senses; but he was kept out of harm's way by his friends who, as Antigonus of Carystus tells us, used to follow close after him. But Aenesidemus says that it was only his philosophy that was based upon suspension of judgement, and that he did not lack foresight in his everyday acts. He lived to be nearly ninety.This is what Antigonus of Carystus says of Pyrrho in his book upon him. At first he was a poor and unknown painter, and there are still some indifferent torch-racers of his in the gymnasium at Elis. 9.63. He would withdraw from the world and live in solitude, rarely showing himself to his relatives; this he did because he had heard an Indian reproach Anaxarchus, telling him that he would never be able to teach others what is good while he himself danced attendance on kings in their courts. He would maintain the same composure at all times, so that, even if you left him when he was in the middle of a speech, he would finish what he had to say with no audience but himself, although in his youth he had been hasty. often, our informant adds, he would leave his home and, telling no one, would go roaming about with whomsoever he chanced to meet. And once, when Anaxarchus fell into a slough, he passed by without giving him any help, and, while others blamed him, Anaxarchus himself praised his indifference and sang-froid. 9.87. The ninth mode has to do with perpetuity, strangeness, or rarity. Thus earthquakes are no surprise to those among whom they constantly take place; nor is the sun, for it is seen every day. This ninth mode is put eighth by Favorinus and tenth by Sextus and Aenesidemus; moreover the tenth is put eighth by Sextus and ninth by Favorinus.The tenth mode rests on inter-relation, e.g. between light and heavy, strong and weak, greater and less, up and down. Thus that which is on the right is not so by nature, but is so understood in virtue of its position with respect to something else; for, if that change its position, the thing is no longer on the right. 10.31. They reject dialectic as superfluous; holding that in their inquiries the physicists should be content to employ the ordinary terms for things. Now in The Canon Epicurus affirms that our sensations and preconceptions and our feelings are the standards of truth; the Epicureans generally make perceptions of mental presentations to be also standards. His own statements are also to be found in the Summary addressed to Herodotus and in the Sovran Maxims. Every sensation, he says, is devoid of reason and incapable of memory; for neither is it self-caused nor, regarded as having an external cause, can it add anything thereto or take anything therefrom. 10.32. Nor is there anything which can refute sensations or convict them of error: one sensation cannot convict another and kindred sensation, for they are equally valid; nor can one sensation refute another which is not kindred but heterogeneous, for the objects which the two senses judge are not the same; nor again can reason refute them, for reason is wholly dependent on sensation; nor can one sense refute another, since we pay equal heed to all. And the reality of separate perceptions guarantees the truth of our senses. But seeing and hearing are just as real as feeling pain. Hence it is from plain facts that we must start when we draw inferences about the unknown. For all our notions are derived from perceptions, either by actual contact or by analogy, or resemblance, or composition, with some slight aid from reasoning. And the objects presented to mad-men and to people in dreams are true, for they produce effects – i.e. movements in the mind – which that which is unreal never does. 10.33. By preconception they mean a sort of apprehension or a right opinion or notion, or universal idea stored in the mind; that is, a recollection of an external object often presented, e.g. Such and such a thing is a man: for no sooner is the word man uttered than we think of his shape by an act of preconception, in which the senses take the lead. Thus the object primarily denoted by every term is then plain and clear. And we should never have started an investigation, unless we had known what it was that we were in search of. For example: The object standing yonder is a horse or a cow. Before making this judgement, we must at some time or other have known by preconception the shape of a horse or a cow. We should not have given anything a name, if we had not first learnt its form by way of preconception. It follows, then, that preconceptions are clear. The object of a judgement is derived from something previously clear, by reference to which we frame the proposition, e.g. How do we know that this is a man? |
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| 116. Servius, Commentary On The Aeneid, 5.71 (4th cent. CE - 5th cent. CE) Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 103 |
| 117. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 4.115, 15.467 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sensory perception, theories of vision •augustine of hippo, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 113, 131, 132, 133, 134, 135, 136, 137, 138, 139, 142 |
118. Augustine, The City of God, 6.10, 14.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •communication, and sensory perception •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 14; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114 | 6.10. That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences. 14.15. Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of [the great law of] retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness? |
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| 119. Augustine, De Musica, 6.5.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine of hippo, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 136, 137 |
| 120. Augustine, De Quantitate Animae, 23.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine of hippo, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 135, 136 |
| 121. Augustine, On The Holy Trinity, 11.1.2.4.7, 11.1.2.3, 10.2.5.7, 11.1.2.5, 15.4.12.21, 9.prologue, 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 138 |
| 122. Augustine, Commentary On Genesis, 4.34.54, 7.18.24, 12.8.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine of hippo, sensory perception •sensory perception, augustine Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 136, 137 |
| 123. Epicurus, Kuriai Doxai, 22-24, 1 Tagged with subjects: •nan Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 213 |
| 124. Epicurus, Letter To Menoeceus, 38, 37 Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 143 |
| 125. Epicurus, Letter To Herodotus, 38 Tagged with subjects: •epicurus, on sensory perception •sensory perception Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 143 |
| 126. Epigraphy, Cil, 12.4333, 11.3303, i2.229 Tagged with subjects: •nan Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 224 |
| 127. Epigraphy, Ogis, 458 Tagged with subjects: •darkness, effects on sensory perception and emotions •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 224, 258 |
| 128. Alcmaeon, Fragments, Dk 14, a3, a5 Tagged with subjects: •nan Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 150 |
| 129. Epigraphy, Ig, 2 Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 1 |
| 130. Aristotle, Protrepticus, b28 Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 152 |
| 131. Apol., Met., 11.19-11.30 Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 16 |
| 133. Papyri, Feriale Duranum, 3.8 Tagged with subjects: •darkness, effects on sensory perception and emotions •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 224 |
| 136. Empedocles, Peri Phuseos, Frag., fr. Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 36 |
| 137. Metrodorus of Lampsacus, Apud S.E. M, 7.87-7.88 Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687 |
| 138. Hippocrates, Dw, 1.6 Tagged with subjects: •sensory perception Found in books: Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 141 |
| 139. Hippocrates, Gen., 4, 1 Tagged with subjects: •nan Found in books: Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 44 |
| 140. Monimus, Apud S.E. M, 7.87-7.88 Tagged with subjects: •sensory perception Found in books: Wolfsdorf, Early Greek Ethics (2020) 687 |
| 142. Lucil., Ass, 15.526-15.528 Tagged with subjects: •perception, sensory Found in books: Mackey, Belief and Cult: Rethinking Roman Religion (2022) 12 |
| 143. Gregory of Nyssa, De Opificio Hominum, 10.2 Tagged with subjects: •nan Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 110 |
| 144. Hermarcus, Fr., 34 Tagged with subjects: •sensory perception Found in books: Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 152 |
| 145. Manilius, Astronomica, 2.105-2.130 Tagged with subjects: •perception, sensory perception Found in books: Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 208 |
| 146. Stoic School, Stoicor. Veter. Fragm., 2.725, 2.864, 3.178, 3.725 Tagged with subjects: •sensory perception •sensory perception, theories of vision Found in books: Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 32, 113; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 156 |
