| 1. Aeschylus, Prometheus Bound, pv 655-62 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50 |
| 2. Plato, Timaeus, 36d, 37d, 37d5, 37d1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 186 |
3. Empedocles, Fragments, b17 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 73 | b17. I shall tell thee a twofold tale. At one time it grew to be one only out of many; at another, it divided up to be many instead of one. There is a double becoming of perishable things and a double passing away. The coming together of all things brings one generation into being and destroys it; 5the other grows up and is scattered as things become divided. And these things never cease continually changing places, at one time all uniting in one through Love, at another each borne in different directions by the repulsion of Strife. Thus, as far as it is their nature to grow into one out of many, 10and to become many once more when the one is parted asunder, so far they come into being and their life abides not. But, inasmuch as they never cease changing their places continually, so far they are ever immovable as they go round the circle of existence.· · · · · · · ·But come, hearken to my words, for it is learning that increaseth wisdom. 15As I said before, when I declared the heads of my discourse, I shall tell thee a twofold tale. At one time it grew together to be one only out of many, at another it parted asunder so as to be many instead of one;—Fire and Water and Earth and the mighty height of Air; dread Strife, too, apart from these, of equal weight to each, 20and Love in their midst, equal in length and breadth. Her do thou contemplate with thy mind, nor sit with dazed eyes. It is she that is known as being implanted in the frame of mortals. It is she that makes them have thoughts of love and work the works of peace. They call her by the names of Joy and Aphrodite. 25Her has no mortal yet marked moving round among them,[9] but do thou attend to the undeceitful ordering of my discourse.For all these are equal and alike in age, yet each has a different prerogative and its own peculiar nature, but they gain the upper hand in turn when the time comes round. 30And nothing comes into being besides these, nor do they pass away; for, if they had been passing away continually, they would not be now, and what could increase this All and whence could it come? How, too, could it perish, since no place is empty of these things? There are these alone; 35but, running through one another, they become now this, now that,[10] and like things evermore. |
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4. Xenophon, Hellenica, 3.4.15, 4.7.2, 4.7.5, 6.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 53, 54 | 3.4.15. After this cavalry battle had 396 B.C. taken place and Agesilaus on the next day was offering sacrifices with a view to an advance, the livers of the victims were found to be lacking a lobe. This sign having presented itself, he turned and marched to the sea. And perceiving that, unless he obtained an adequate cavalry force, he would not be able to campaign in the plains, he resolved that this must be provided, so that he might not have to carry on a skulking warfare. Accordingly he assigned the richest men of all the cities in that region to the duty of raising horses; and by proclaiming that whoever supplied a horse and arms and a competent man would not have to serve himself, he caused these arrangements to be carried out with all the expedition that was to be expected when men were eagerly looking for substitutes to die in their stead. 4.7.2. After this it seemed to the Lacedaemonians that it was not safe for them to undertake a campaign against the Athenians or against the Boeotians while leaving in their rear a hostile state bordering upon Lacedaemon and one so large as that of the Argives; they accordingly called out the ban against Argos. Now when Agesipolis learned that he was to lead the ban, and when the sacrifices which he offered at the frontier proved favourable, he went to Olympia and consulted the oracle of the god, asking whether 388 B.C. it would be consistent with piety if he did not acknowledge the holy truce claimed by the Argives; for, he urged, it was not when the appointed time came, but when the Lacedaemonians were about to invade their territory, that they pleaded the sacred months. The calendars of different Greek states varied so much that sharp practice of the sort here alleged, i.e., shifting the times of religious festivals to meet an emergency, was not difficult or unusual. Cp. ii. 16 and Thuc. v. 54. And the god signified to him that it was consistent with piety for him not to acknowledge a holy truce which was pleaded unjustly. Then Agesipolis proceeded straight from there to Delphi and asked Apollo in his turn whether he also held the same opinion as his father Zeus in regard to the truce. And Apollo answered that he did hold quite the same opinion. 6.4.7. Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders. |
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5. Euripides, Trojan Women, 1245 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophecies of Cassandra, death of Agamemnon (simultaneous narration) Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 215| 1245. μούσαις ἀοιδὰς δόντες ὑστέρων βροτῶν. | 1245. furnishing to bards of after-days a subject for their minstrelsy. Go, bury now in his poor tomb the dead, wreathed all duly as befits a corpse. And yet I think it makes little difference to the dead, if they get a gorgeous funeral; |
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| 6. Euripides, Ion, 299-302, 392, 394, 404-406, 393 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 51 |
7. Plato, Republic, 611b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 75| 611b. ἐάσει—μήτε γε αὖ τῇ ἀληθεστάτῃ φύσει τοιοῦτον εἶναι ψυχήν, ὥστε πολλῆς ποικιλίας καὶ ἀνομοιότητός τε καὶ διαφορᾶς γέμειν αὐτὸ πρὸς αὑτό. | 611b. for reason will not suffer it nor yet must we think that in its truest nature the soul is the kind of thing that teems with infinite diversity and unlikeness and contradiction in and with itself.”“How am I to understand that?” he said. “It is not easy,” said I, “for a thing to be immortal that is composed of many elements not put together in the best way, as now appeared to us to be the case with the soul.”“It is not likely.”“Well, then, that the soul is immortal our recent argument and our other proofs would constrain us to admit. But to know its true nature 611b. for reason will not suffer it nor yet must we think that in its truest nature the soul is the kind of thing that teems with infinite diversity and unlikeness and contradiction in and with itself. How am I to understand that? he said. It is not easy, said I, for a thing to be immortal that is composed of many elements not put together in the best way, as now appeared to us to be the case with the soul. It is not likely. Well, then, that the soul is immortal our recent argument and our other proofs would constrain us to admit. But to know its true nature |
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8. Herodotus, Histories, 6.66, 9.94 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50, 54| 6.66. τέλος δὲ ἐόντων περὶ αὐτῶν νεικέων, ἔδοξε Σπαρτιήτῃσι ἐπειρέσθαι τὸ χρηστήριον τὸ ἐν Δελφοῖσι εἰ Ἀρίστωνος εἴη παῖς ὁ Δημάρητος. ἀνοίστου δὲ γενομένου ἐκ προνοίης τῆς Κλεομένεος ἐς τὴν Πυθίην, ἐνθαῦτα προσποιέεται Κλεομένης Κόβωνα τὸν Ἀριστοφάντου, ἄνδρα ἐν Δελφοῖσι δυναστεύοντα μέγιστον, ὁ δὲ Κόβων Περίαλλαν τὴν πρόμαντιν ἀναπείθει τὰ Κλεομένης ἐβούλετο λέγεσθαι λέγειν. οὕτω δὴ ἡ Πυθίη ἐπειρωτώντων τῶν θεοπρόπων ἔκρινε μὴ Ἀρίστωνος εἶναι Δημάρητον παῖδα. ὑστέρῳ μέντοι χρόνῳ ἀνάπυστα ἐγένετο ταῦτα, καὶ Κόβων τε ἔφυγε ἐκ Δελφῶν καὶ Περίαλλα ἡ πρόμαντις ἐπαύσθη τῆς τιμῆς. 9.94. τὰ μὲν χρηστήρια ταῦτά σφι ἐχρήσθη, οἱ δὲ Ἀπολλωνιῆται ἀπόρρητα ποιησάμενοι προέθεσαν τῶν ἀστῶν ἀνδράσι διαπρῆξαι. οἳ δέ σφι διέπρηξαν ὧδε· κατημένου Εὐηνίου ἐν θώκῳ ἐλθόντες οἱ παρίζοντο καὶ λόγους ἄλλους ἐποιεῦντο, ἐς ὃ κατέβαινον συλλυπεύμενοι τῷ πάθεϊ· ταύτῃ δὲ ὑπάγοντες εἰρώτων τίνα δίκην ἂν ἕλοιτο, εἰ ἐθέλοιεν Ἀπολλωνιῆται δίκας ὑποστῆναι δώσειν τῶν ἐποίησαν. ὁ δὲ οὐκ ἀκηκοὼς τὸ θεοπρόπιον εἵλετο εἴπας εἴ τις οἱ δοίη ἀγρούς, τῶν ἀστῶν ὀνομάσας τοῖσι ἠπίστατο εἶναι καλλίστους δύο κλήρους τῶν ἐν τῇ Ἀπολλωνίῃ, καὶ οἴκησιν πρὸς τούτοισι τὴν ᾔδεε καλλίστην ἐοῦσαν τῶν ἐν πόλι· τούτων δὲ ἔφη ἐπήβολος γενόμενος τοῦ λοιποῦ ἀμήνιτος εἶναι, καὶ δίκην οἱ ταύτην ἀποχρᾶν γενομένην. καὶ ὃ μὲν ταῦτα ἔλεγε, οἳ δὲ πάρεδροι εἶπαν ὑπολαβόντες “Εὐήνιε, ταύτην δίκην Ἀπολλωνιῆται τῆς ἐκτυφλώσιος ἐκτίνουσί τοι κατὰ θεοπρόπια τὰ γενόμενα.” ὃ μὲν δὴ πρὸς ταῦτα δεινὰ ἐποίεε, τὸ ἐνθεῦτεν πυθόμενος τὸν πάντα λόγον, ὡς ἐξαπατηθείς· οἳ δὲ πριάμενοι παρὰ τῶν ἐκτημένων διδοῦσί οἱ τὰ εἵλετο. καὶ μετὰ ταῦτα αὐτίκα ἔμφυτον μαντικὴν εἶχε, ὥστε καὶ ὀνομαστὸς γενέσθαι. | 6.66. Disputes arose over it, so the Spartans resolved to ask the oracle at Delphi if Demaratus was the son of Ariston. ,At Cleomenes' instigation this was revealed to the Pythia. He had won over a man of great influence among the Delphians, Cobon son of Aristophantus, and Cobon persuaded the priestess, Periallus, to say what Cleomenes wanted her to. ,When the ambassadors asked if Demaratus was the son of Ariston, the Pythia gave judgment that he was not. All this came to light later; Cobon was exiled from Delphi, and Periallus was deposed from her position. 9.94. This was the oracle given to the people of Apollonia. They kept it secret and charged certain of their townsmen to carry the business through; they acted as I will now show. Coming and sitting down by Evenius at the place where he sat, they spoke of other matters, till at last they fell to commiserating his misfortune. Guiding the conversation in this way, they asked him what compensation he would choose, if the people of Apollonia should promise to requite him for what they had done. ,He, knowing nothing of the oracle, said he would choose for a gift the lands of certain named townsmen whom he thought to have the two fairest estates in Apollonia, and a house besides which he knew to be the fairest in the town; let him (he said) have possession of these, and he would lay aside his anger, and be satisfied with that by way of restitution. ,So he said this, and those who were sitting beside him said in reply: “Evenius, the people of Apollonia hereby make you that restitution for the loss of your sight, obeying the oracle given to them.” At that he was very angry, for he learned through this the whole story and saw that they had cheated him. They did, however, buy from the possessors and give him what he had chosen, and from that day he had a natural gift of divination, through which he won fame. |
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| 9. Aristotle, Heavens, 280a, 279b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 186 |
10. Demosthenes, Orations, 21.51-21.54 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50 | 21.51. Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands. 21.52. Please take and read the actual oracles. The Oracles You I address, Pandion’s townsmen and sons of Erechtheus, who appoint your feasts by the ancient rites of your fathers. See you forget not Bacchus, and joining all in the dances Down your broad-spaced streets, in thanks ἱστάναι χάριν, if the Greek is sound, seems to be a portmanteau phrase to set up a dance in gratitude. The oracle quoted may perfectly well be genuine. for the gifts of the season, Crown each head with a wreath, while incense reeks on the altars. For health sacrifice and pray to Zeus Most High, to Heracles, and to Apollo the Protector; for good fortune to Apollo, god of the streets, to Leto, and to Artemis; and along the streets set wine-bowls and dances, and wear garlands after the manner of your fathers in honor of all gods and all goddesses of Olympus, raising right hands and left in supplication, Translating λιτάς, Weil ’s suggestion. and remember your gifts. 21.53. Oracles from Dodona To the people of the Athenians the prophet of Zeus announces. Whereas ye have let pass the seasons of the sacrifice and of the sacred embassy, he bids you send nine chosen envoys, and that right soon. To Zeus of the Ship There was a temple at Dodona dedicated to Zeus under this title to commemorate a rescue from shipwreck. sacrifice three oxen and with each ox three sheep; to Dione one ox and a brazen table for the offering which the people of the Athenians have offered. The prophet of Zeus in Dodona announces. To Dionysus pay public sacrifices and mix a bowl of wine and set up dances; to Apollo the Averter sacrifice an ox and wear garlands, both free men and slaves, and observe one day of rest; to Zeus, the giver of wealth, a white bull. 21.54. Besides these oracles, men of Athens, there are many others addressed to our city, and excellent oracles they are. Now what conclusion ought you to draw from them? That while they prescribe the sacrifices to the gods indicated in each oracle, to every oracle that is published they add the injunction to set up dances and to wear garlands after the manner of our ancestors. |
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| 11. Aristotle, Sense And Sensibilia, 2.23.12 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 52, 53 |
12. Septuagint, 1 Maccabees, 13.42, 13.41, 13.40, 13.39, 13.38, 14.34, 14.36, 13.35, 13.36, 13.37, 6.9, 6.10, 14.35, 14.40, 4.46, 4.8, 6.6, 6.5, 6.4, 6.3, 6.2, 6.1, 13.34, 4.45, 4.44, "4.24", 4.11, 4.10, 4.9, "2.66", 13.33, 13.25, 14.44, 13.19, 13.18, 13.17, 13.16, 13.15, 13.14, 14.43, 13.13, 14.45, 14.46, 14.47, 14.48, 13.11, 13.10, 13.9, 13.12, 13.20, 14.42, 14.41, 13.32, 13.31, 13.30, 13.29, 13.28, 13.27, 13.26, 13.24, 13.23, 13.22, 13.21, 14.37, 14.38, 14.39, 6.15, 14.12, 14.13, 14.14, 14.15, 14.25, 14.26, 14.27, 14.11, 14.28, 14.30, 14.31, 14.32, 14.33, 13.43, 14.8, 14.7, 14.29, 14.10, 14.9, "9.22", "13.1-16.24", 14.4, 14.5, 14.6, 14.3, 6.17, 6.16, 6.11, 14.49, 6.13, 6.12, 6.8, 6.7, 6.14, 14.2, 14.1, 13.53, 13.52, 13.51, 13.50, 13.49, 13.48, 13.47, 13.46, 13.45, 13.44, 15.1, 13.6, 15.3, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 15.34, 16.1, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.2, 16.10, 15.33, 15.31, 15.17, 15.18, "3.1-4.35", 15.19, 15.20, 15.21, 15.32, 15.22, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.23, 16.24, 16.23, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 15.16, 15.15, "4.23", "4.55", "6.6", 15.4, 15.5, 15.6, 15.7, 15.8, 13.8, 13.7, 13.5, 13.4, 13.3, 13.2, 13.1, 15.9, 15.10, 15.11, 15.2, 15.12, 15.13, 15.14, 1.33, 1.34, 1.35, "1.41", 2.7, 2.8, "4.41", 2.9, 2.11, 2.12, 2.13, 2.10, 4.60, 4.37, 4.36, 1.40, 1.39, 1.38, 1.37, 1.36, 4.38, 4.39, 4.40, 4.41, 4.59, 4.58, 4.57, 4.56, 4.55, 4.54, 4.53, 4.52, 4.61, 4.51, 4.49, 4.48, 4.47, 4.43, 4.42, 4.50, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.48, 2.47, "14.16-24 with 15.15-24", "13.42", 7.48, 7.47, "1.39", "14.41", 7.49, 7.50, "3.1-9.22", 7.1, 7.2, 7.3, 7.4, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.5, "13.1-16.22", 7.42, 7.41, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.36, 7.37, 7.38, 7.39, 7.40, 7.43, 7.44, 7.45, 7.46, 7.35, "2.54", 2.26, 2.25, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 2.59, 2.60, 2.62, 2.61, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.33, 2.34, 2.32, 2.31, 2.29, 2.30, 2.27, 2.28, 2.35, 2.36, 2.37, 2.38 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 134, 161, 162, 163 | 13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews." |
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13. Septuagint, 2 Maccabees, 10.8, 10.7, 10.5, 10.4, "11.29", 10.6, 13.3, 13.5, 13.4, 10.3, 10.2, 10.1, 9.27, 9.26, 9.25, 9.24, 9.23, 6.4, 6.3, 6.1, 6.2, "15.36", "10.8", "3.1-4.6", "4.7-13.26", "4.7-10.9", "10.10-13.26", "15.37b", "14.1-15.37a", 13.8, 13.7, 13.6, 15.12, 15.13, 15.14, 15.15, 15.16, 15.19, 9.21, 5.7, 5.6, 5.5, 4.50, 4.49, 4.48, 4.47, 4.46, 4.45, 14.8, "8.28", 6.7, 6.6, 6.5, 4.44, "5.21", 5.15, 5.10, 5.9, 5.8, "14.36", 14.34, 14.33, 14.13, 14.12, 14.11, 14.10, 14.9, 5.16, 4.43, "4.39", "4.32", 4.12, 14.5, 14.4, 14.3, 4.13, 4.14, 14.6, 4.15, 4.34, 4.33, 4.32, 4.29, 4.28, 4.27, 4.26, 4.25, 4.24, 4.23, "4.9", 14.7, "15.12", "15.34", 14.30, 14.29, 14.27, 14.26, 14.25, 14.24, "5.27-13.26", "5.27", "8.15", 8.18, 8.19, 8.20, 14.28, "15.30-37a", 10.22, 14.15, 14.14, 14.16, "13.8", 10.21, 14.17, 14.19, "10.23", 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 14.18, 11.27, 11.29, 11.30, 11.31, 11.32, 11.33, "12.40", "15.27", 14.23, 14.22, 14.21, 14.20, 11.28, 8.28, 8.27, 8.26, 8.25, 8.24, 8.23, 8.22, 8.21, 8.17, 8.29, 8.16, 8.31, 8.32, 8.14, 8.13, 8.12, 8.11, 8.10, 8.9, 8.8, 8.7, 8.6, 8.5, 8.15, 8.4, 8.30, 15.18, 15.17, "15.9", "15.7", "15.5", 15.5, 15.4, 15.3, 15.1, "9.8", 9.10, 9.9, 9.8, 9.7, 9.6, 9.5, 8.36, 8.35, 8.34, 8.33, 15.2, 15.22, 8.3, 8.1, 15.6, 15.7, 15.8, 5.26, 5.25, 5.24, "15.3", 15.29, 15.28, 15.27, 15.26, 15.25, 15.9, 15.11, 15.24, 15.23, 15.21, 15.20, 15.10, 8.2, "8.34", 13.23, 13.24, 14.37, 14.38, 14.39, 14.40, 14.41, 14.42, 14.43, 14.44, 14.45, 14.46, "15.33", 4.10, 4.9, 4.8, 4.7, 4.6, 4.5, 4.11, "15.30", 4.4, 4.2, 4.3, 4.1, "15.29", 12.15, 12.14, 12.13, 9.20, 9.19, "4.7-5.26", 9.22, 15.32, 15.31, 15.30, 15.33, 15.34, 15.36, 15.37, 15.35, "6.18-7.42" (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 82, 119, 134, 156, 157, 276 | 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." |
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| 14. Cicero, Letters To His Friends, 7.3.1, 6.6.6, 8.2.1 (caelius) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 49, 50 |
15. Ovid, Ars Amatoria, 1.2, 1.41-1.44, 1.269-1.270, 1.707-1.708, 2.537 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Ovid, mimetic simultaneity in Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 132| 1.2. rend= | 1.2. Must learn his rudiments by reading me, One must learn to love, and what to love: for love is so far from being forbidden, that there is nothing so commendable, provided the object is good. |
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16. Livy, History, 22.12.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 76, 77| 22.12.10. neque universo periculo summa rerum committebatur et parva momenta levium certaminum ex tuto coeptorum finitimoque receptu adsuefaciebant territum pristinis cladibus militem minus iam tandem aut virtutis aut fortunae paenitere suae. | |
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17. Philo of Alexandria, On The Creation of The World, 42-43 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 249 | 43. Accordingly he commanded the earth to produce these things. And the earth, as though it had for a long time been pregt and travailing, produced every sort of seed, and every sort of tree, and also of fruit, in unspeakable abundance; and not only were these produced fruits to be food for living animals, but enough also to serve as a preparation for the continuous production of similar fruits hereafter; covering substances consisting of seed, in which are the principles of all plants undistinguishable and invisible, but destined hereafter to become manifest and visible in the periodical maturity of the fruit. |
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18. Diodorus Siculus, Historical Library, 15.53, 15.53.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 54 | 15.53.4. But Epameinondas, who saw that the soldiers were superstitious on account of the omens that had occurred, earnestly desired through his own ingenuity and strategy to reverse the scruples of the soldiery. Accordingly, a number of men having recently arrived from Thebes, he persuaded them to say that the arms on the temple of Heracles had surprisingly disappeared and that word had gone abroad in Thebes that the heroes of old had taken them up and set off to help the Boeotians. He placed before them another man as one who had recently ascended from the cave of Trophonius, who said that the god had directed them, when they won at Leuctra, to institute a contest with crowns for prizes in honour of Zeus the king. This indeed is the origin of this festival which the Boeotians now celebrate at Lebadeia. |
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| 19. Horace, Letters, 1.18.21-1.18.25 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pudor, scripts of, experienced simultaneously •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 50 |
20. Horace, Sermones, 1.6.87-1.6.92 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 75 | 1.6.89. I’d be insane to be ashamed of such a father, So I won’t defend myself by saying, as many do, It’s not their fault they don’t have well-known, noble Parents. What I say and think are quite otherwise: If at a certain point in our lives Nature required us To relive the past, and choose what parents we wished, To suit our pride, then I’d still be content with mine, I’d not want parents blessed with rods and thrones. The crowd would think me mad, you sane perhaps, For not wishing to carry an unaccustomed burden. I’d be forced at once to acquire more possessions, Welcome more visitors, take one or two companions So as not to travel or visit the countryside alone, Keep more horses and grooms, take a wagon-train, While now I can ride on a gelded mule to Tarentum, Its flanks galled by a heavy pack, withers by the rider: No one will call me vulgar, Tillius the praetor, As they do you, when five slaves, on the Tibur road, Follow behind you with a chest, and a case of wine. |
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21. Catullus, Poems, 63.62-63.73 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 76 | 63.63. I full-grown man, I blooming youth, I stripling, I a boy, 63.69. I Maenad I, mere bit of self, I neutral barren wight? |
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22. New Testament, Luke, 1.1-1.4, 14.16-14.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •simultaneity Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 96, 97, 103| 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, 1.3. ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4. ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 14.16. ὁ δὲ εἶπεν αὐτῷ Ἄνθρωπός τις ἐποίει δεῖπνον μέγα, καὶ ἐκάλεσεν πολλούς, 14.17. καὶ ἀπέστειλεν τὸν δοῦλον αὐτοῦ τῇ ὥρᾳ τοῦ δείπνου εἰπεῖν τοῖς κεκλημένοις Ἔρχεσθε ὅτι ἤδη ἕτοιμά ἐστιν. 14.18. καὶ ἤρξαντο ἀπὸ μιᾶς πάντες παραιτεῖσθαι. ὁ πρῶτος εἶπεν αὐτῷ Ἀγρὸν ἠγόρασα καὶ ἔχω ἀνάγκην ἐξελθὼν ἰδεῖν αὐτόν· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.19. καὶ ἕτερος εἶπεν Ζεύγη βοῶν ἠγόρασα πέντε καὶ πορεύομαι δοκιμάσαι αὐτά· ἐρωτῶ σε, ἔχε με παρῃτημένον. 14.20. καὶ ἕτερος εἶπεν Γυναῖκα ἔγημα καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· 14.24. λέγω γὰρ ὑμῖν ὅτι οὐδεὶς τῶν ἀνδρῶν ἐκείνων τῶν κεκλημένων γεύσεταί μου τοῦ δείπνου. | 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, 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. "Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. "Another said, 'I have married a wife, and therefore I can't come.' 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.'" |
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23. New Testament, Acts, 1.1, 16.10-16.17, 20.5-20.15, 21.1-21.18, 27.1-27.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •simultaneity Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 96 1.1. τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν 16.10. ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συνβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς. 16.11. Ἀναχθέντες οὖν ἀπὸ Τρῳάδος εὐθυδρομήσαμεν εἰς Σαμοθρᾴκην, τῇ δὲ ἐπιούσῃ εἰς Νέαν Πόλιν, 16.12. κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν πρώτη τῆς μερίδος Μακεδονίας πόλις, κολωνία. Ἦμεν δὲ ἐν ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς. 16.13. τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 16.14. καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου. 16.15. ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς. 16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα [τῷ] Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 20.5. οὗτοι δὲ προσελθόντες ἔμενον ἡμᾶς ἐν Τρῳάδι· 20.6. ἡμεῖς δὲ ἐξεπλεύσαμεν μετὰ τὰς ἡμέρας τῶν ἀζύμων ἀπὸ Φιλίππων, καὶ ἤλθομεν πρὸς αὐτοὺς εἰς τὴν Τρῳάδα ἄχρι ἡμερῶν πέντε, οὗ διετρίψαμεν ἡμέρας ἑπτά. 20.7. Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου. 20.8. ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν τῷ ὑπερῴῳ οὗ ἦμεν συνηγμένοι· 20.9. καθεζόμενος δέ τις νεανίας ὀνόματι Εὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ διαλεγομένου τοῦ Παύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός. 20.10. καταβὰς δὲ ὁ Παῦλος ἐπέπεσεν αὐτῷ καὶ συνπεριλαβὼν εἶπεν Μὴ θορυβεῖσθε, ἡ γὰρ ψυχὴ αὐτοῦ ἐν αὐτῷ ἐστίν. 20.11. ἀναβὰς δὲ [καὶ] κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφʼ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν. 20.12. ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίως. 20.13. Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἄσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον, οὕτως γὰρ διατεταγμένος ἦν μέλλων αὐτὸς πεζεύειν. 20.14. ὡς δὲ συνέβαλλεν ἡμ̀ῖν εἰς τὴν Ἄσσον, ἀναλαβόντες αὐτὸν ἤλθομεν εἰς Μιτυλήνην, 20.15. κἀκεῖθεν ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν ἄντικρυς Χίου, τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς Σάμον, τῇ δὲ ἐχομένῃ ἤλθομεν εἰς Μίλητον· 21.1. Ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπʼ αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶ, τῇ δὲ ἑξῆς εἰς τὴν Ῥόδον, κἀκεῖθεν εἰς Πάταρα . 21.2. καὶ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην ἐπιβάντες ἀνήχθημεν. 21.3. ἀναφάναντες δὲ τὴν Κύπρον καὶ καταλιπόντες αὐτὴν εὐώνυμον ἐπλέομεν εἰς Συρίαν, καὶ κατήλθομεν εἰς Τύρον, ἐκεῖσε γὰρ τὸ πλοῖον ἦν ἀποφορτιζόμενον τὸν γόμον. 21.4. ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ πνεύματος μὴ ἐπιβαίνειν εἰς Ἰεροσόλυμα. 21.5. ὅτε δὲ ἐγένετο ἐξαρτίσαι ἡμᾶς τὰς ἡμέρας, ἐξελθόντες ἐπορευόμεθα προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ τέκνοις ἕως ἔξω τῆς πόλεως, καὶ θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλὸν προσευξάμενοι 21.6. ἀπησπασάμεθα ἀλλήλους, καὶ ἐνέβημεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια. 21.7. Ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου κατηντήσαμεν εἰς Πτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς ἐμείναμεν ἡμέραν μίαν παρʼ αὐτοῖς. 21.8. τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθαμεν εἰς Καισαρίαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρʼ αὐτῷ. 21.9. τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι. 21.10. Ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἄγαβος, 21.11. καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν. 21.12. ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἰερουσαλήμ. 21.13. τότε ἀπεκρίθη [ὁ] Παῦλος Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς Ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου Ἰησοῦ. 21.14. μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόντες Τοῦ κυρίου τὸ θέλημα γινέσθω. 21.15. Μετὰ δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι ἀνεβαίνομεν εἰς Ἰεροσόλυμα· 21.16. συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρίας σὺν ἡμῖν, ἄγοντες παρʼ ᾧ ξενισθῶμεν Μνάσωνί τινι Κυπρίῳ, ἀρχαίῳ μαθητῇ. 21.17. Γενομένων δὲ ἡμῶν εἰς Ἰεροσόλυμα ἀσμένως ἀπεδέξαντο ἡμᾶς οἱ ἀδελφοί. 21.18. τῇ δὲ ἐπιούσῃ εἰσῄει ὁ Παῦλος σὺν ἡμῖν πρὸς Ἰάκωβον, πάντες τε παρεγένοντο οἱ πρεσβύτεροι. 27.1. Ὡς δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν Ἰταλίαν, παρεδίδουν τόν τε Παῦλον καί τινας ἑτέρους δεσμώτας ἑκατοντάρχῃ ὀνόματι Ἰουλίῳ σπείρης Σεβαστῆς. 27.2. ἐπιβάντες δὲ πλοίῳ Ἁδραμυντηνῷ μέλλοντι πλεῖν εἰς τοὺς κατὰ τὴν Ἀσίαν τόπους ἀνήχθημεν, ὄντος σὺν ἡμῖν Ἀριστάρχου Μακεδόνος Θεσσαλονικέως· 27.3. τῇ τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα, φιλανθρώπως τε ὁ Ἰούλιος τῷ Παύλῳ χρησάμενος ἐπέτρεψεν πρὸς τοὺς φίλους πορευθέντι ἐπιμελείας τυχεῖν. | 1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, 16.10. When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them. 16.11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 20.5. But these had gone ahead, and were waiting for us at Troas. 20.6. We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him." 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.12. They brought the boy alive, and were not a little comforted. 20.13. But we who went ahead to the ship set sail for Assos, there intending to take in Paul, for he had so arranged, intending himself to go by land. 20.14. When he met us at Assos, we took him in, and came to Mitylene. 20.15. Sailing from there, we came the following day opposite Chios. The next day we touched at Samos and stayed at Trogyllium, and the day after we came to Miletus. 21.1. When it happened that we had parted from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara. 21.2. Having found a ship crossing over to Phoenicia, we went aboard, and set sail. 21.3. When we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria, and landed at Tyre, for there the ship was to unload her cargo. 21.4. Having found disciples, we stayed there seven days. These said to Paul through the Spirit, that he should not go up to Jerusalem. 21.5. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 21.6. After saying goodbye to each other, we went on board the ship, and they returned home again. 21.7. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'" 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus." 21.14. When he would not be persuaded, we ceased, saying, "The Lord's will be done." 21.15. After these days we took up our baggage and went up to Jerusalem. 21.16. Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay. 21.17. When we had come to Jerusalem, the brothers received us gladly. 21.18. The day following, Paul went in with us to James; and all the elders were present. 27.1. When it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan band. 27.2. Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea; Aristarchus, a Macedonian of Thessalonica, being with us. 27.3. The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself. 27.6. There the centurion found a ship of Alexandria sailing for Italy, and he put us on board. 27.7. When we had sailed slowly many days, and had come with difficulty opposite Cnidus, the wind not allowing us further, we sailed under the lee of Crete, opposite Salmone. 27.8. With difficulty sailing along it we came to a certain place called Fair Havens, near the city of Lasea. 27.9. When much time was spent, and the voyage was now dangerous, because the Fast had now already gone by, Paul admonished them, 27.10. and said to them, "Sirs, I perceive that the voyage will be with injury and much loss, not only of the cargo and the ship, but also of our lives." 27.11. But the centurion gave more heed to the master and to the owner of the ship than to those things which were spoken by Paul. 27.12. Because the haven was not suitable to winter in, the majority advised to put to sea from there, if by any means they could reach Phoenix, and winter there, which is a port of Crete, looking northeast and southeast. 27.13. When the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to shore. 27.18. As we labored exceedingly with the storm, the next day they began to throw things overboard. 27.19. On the third day, they threw out the ship's tackle with their own hands. 27.20. When neither sun nor stars shone on us for many days, and no small tempest pressed on us, all hope that we would be saved was now taken away. 27.21. When they had been long without food, Paul stood up in the midst of them, and said, "Sirs, you should have listened to me, and not have set sail from Crete, and have gotten this injury and loss. 27.22. Now I exhort you to cheer up, for there will be no loss of life among you, but only of the ship. 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve, 27.24. saying, 'Don't be afraid, Paul. You must stand before Caesar. Behold, God has granted you all those who sail with you.' 27.25. Therefore, sirs, cheer up! For I believe God, that it will be just as it has been spoken to me. 27.26. But we must run aground on a certain island." 27.27. But when the fourteenth night had come, as we were driven back and forth in the Adriatic Sea, about midnight the sailors surmised that they were drawing near to some land. 27.28. They took soundings, and found twenty fathoms. After a little while, they took soundings again, and found fifteen fathoms. | |
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24. New Testament, John, 1.14, 1.17, 3.1-3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •simultaneity Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 97, 103| 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 3.1. Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 3.2. οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.4. λέγει πρὸς αὐτὸν [ὁ] Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.5. ἀπεκρίθη [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.6. τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.7. μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 3.8. τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 3.9. ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ Πῶς δύναται ταῦτα γενέσθαι; 3.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις; 3.11. ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε. 3.12. εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε; 3.13. καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. 3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, 3.15. ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.17. οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ. 3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. 3.19. αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. 3.20. πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· 3.21. ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα. | 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born?" 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit." 3.9. Nicodemus answered him, "How can these things be?" 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God." |
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| 25. Quintilian, Institutes of Oratory, 9.4.116 (1st cent. CE - 1st cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 122 |
| 26. Plutarch, Sayings of The Spartans, 209a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 52 |
| 27. Plutarch, Oracles At Delphi No Longer Given In Verse, 403b, 401f (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50 |
| 28. Valerius Maximus, Memorable Deeds And Sayings, 3.4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 75 |
29. Seneca The Younger, Letters, 27.1, 94.46, 98.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Ovid, mimetic simultaneity in Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 132 | 27.1. What, say you, "are you giving me advice? Indeed, have you already advised yourself, already corrected your own faults? Is this the reason why you have leisure to reform other men?" No, I am not so shameless as to undertake to cure my fellow-men when I am ill myself. I am, however, discussing with you troubles which concern us both, and sharing the remedy with you, just as if we were lying ill in the same hospital. Listen to me, therefore, as you would if I were talking to myself. I am admitting you to my inmost thoughts, and am having it out with myself, merely making use of you as my pretext. 94.46. There are two strong supports to the soul – trust in the truth and confidence; both are the result of admonition. For men believe it, and when belief is established, the soul receives great inspiration and is filled with confidence. Therefore, admonition is not superfluous. Marcus Agrippa, a great-souled man, the only person among those whom the civil wars raised to fame and power whose prosperity helped the state, used to say that he was greatly indebted to the proverb "Harmony makes small things grow; lack of harmony makes great things decay." 94.46. There are two strong supports to the soul – trust[21] in the truth and confidence; both are the result of admonition. For men believe it, and when belief is established, the soul receives great inspiration and is filled with confidence. Therefore, admonition is not superfluous. Marcus Agrippa, a great-souled man, the only person among those whom the civil wars raised to fame and power whose prosperity helped the state, used to say that he was greatly indebted to the proverb "Harmony makes small things grow; lack of harmony makes great things decay."[22] 94.46. Life without ideals is erratic: as soon as an ideal is to be set up, doctrines begin to be necessary. I am sure you will admit that there is nothing more shameful than uncertain and wavering conduct, than the habit of timorous retreat. This will be our experience in all cases unless we remove that which checks the spirit and clogs it, and keeps it from making an attempt and trying with all its might. |
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30. Seneca The Younger, Agamemnon, 659-664, 867-883, 885-909, 884 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 213, 214, 215| 884. regemne perimet exul et adulter virum? | |
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| 31. Quintilian, Institutio Oratoria, 9.4.116 (1st cent. CE - 1st cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 122 |
| 32. Pliny The Elder, Natural History, 21.97 (1st cent. CE - 1st cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 122 |
| 33. Juvenal, Satires, 14.200-14.205 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 122 |
34. Pausanias, Description of Greece, 4.16.7, 4.32.5-4.32.6, 5.22.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50, 51, 54| 4.16.7. ἀφικόμενος καὶ ὥς οἱ προσέταξεν ἡ Πυθία καταβὰς ἐς τὸ ἄδυτον ἱερὸν τοῦ Τροφωνίου τὸ ἐν Λεβαδείᾳ. ὕστερον δὲ τὴν ἀσπίδα ἀνέθηκεν ἐς Λεβάδειαν φέρων, ᾗ δὴ καὶ αὐτὸς εἶδον ἀνακειμένην· ἐπίθημα δέ ἐστιν αὐτῆς ἀετὸς τὰ πτερὰ ἑκατέρωθεν ἐκτετακὼς ἐς ἄκραν τὴν ἴτυν. τότε δὲ Ἀριστομένης ὡς ἐπανῆκεν ἐκ Βοιωτίας εὑρών τε παρὰ τῷ Τροφωνίῳ καὶ κομισάμενος τὴν ἀσπίδα, αὐτίκα ἔργων μειζόνων ἥπτετο. | 4.16.7. He recovered his shield also, going to Delphi and descending into the holy shrine of Trophonius at Lebadeia, as the Pythia bade. Afterwards he took the shield to Lebadeia and dedicated it, and I myself have seen it there among the offerings. The device on it is an eagle with both wings outspread to the rim. Now on his return from Boeotia having learnt of the shield at the shrine of Trophonius and recovered it, he at once engaged in greater deeds. |
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| 35. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •simultaneity of prophecy Found in books: Osborne, Clement of Alexandria (2010) 59 |
| 36. Pliny The Younger, Letters, 1.24, 2.9.1-2.9.3, 6.6.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously •pudor, scripts of, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 48, 49, 76 |
| 37. Pliny The Younger, Letters, 1.24, 2.9.1-2.9.3, 6.6.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously •pudor, scripts of, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 48, 49, 76 |
| 38. Longus, Daphnis And Chloe, 2.10.1-2.10.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Double dreams and visions, simultaneous Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 282 |
39. Porphyry, On Abstinence, 1.41-1.42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 73 | 1.41. But why should it be requisite that the passions should waste away, that we should die with respect to them, and that this should be daily the subject of our meditation, if it was possible for us, as some assert, to energize according to intellect, though we are at the same time intimately connected with mortal concerns, and this without the intuition of intellect? For intellect sees, and intellect hears [as Epicharmus says]. But if while eating luxuriously, and drinking the sweetest wine, it were possible to be present with immaterial natures, why may not this be frequently effected while you are present with, and are performing things which it is not becoming even to mention? For these passions every where proceed from the boy which is in us. And you certainly will admit that the baser these passions are, the more we are drawn down towards them. For what will be the distinction which ought here to be made, if you admit that to some things it is not possible to be passive, without being present with them, but that you may accomplish other things, at the same time that you are surveying intelligibles? For it is not because some things are apprehended to be base by the multitude, but others not. For all the above mentioned passions are base. So that to the attainment of a life according to intellect, it is requisite to abstain from all these, in the same manner as from venereal concerns. To nature, therefore, but little food must be [34] granted, through the necessity of generation [or of our connexion with a flowing condition of being.] For, where sense and sensible apprehension are, there a departure and separation from the intelligible take place; and by how much stronger the excitation is of the irrational part, by so much the greater is the departure from intellection. For it is not possible for us to he borne along to this place and to that, while we are here, and yet be there, [i.e. be present with an intelligible essence.] For our attentions to things are not effected with a part, but with the whole of ourselves. 1.41. 41.But why should it be requisite that the passions should waste away, that we should die with respect to them, and that this should be daily the subject of our meditation, if it was possible for us, as some assert, to energize according to intellect, though we are at the same time intimately connected with mortal concerns, and this without the intuition of intellect? For intellect sees, and intellect hears [as Epicharmus says]. But if while eating luxuriously, and drinking the sweetest wine, it were possible to be present with immaterial natures, why may not this be frequently effected while you are present with, and are performing things which it is not becoming even to mention? For these passions every where proceed from the boy 18 which is in us. And you certainly will admit that the baser these passions are, the more we are drawn down towards them. For what will be the distinction which ought here to be made, if you admit that to some things it is not possible to be passive, without being present with them, but that you may accomplish other things, at the same time that you are surveying intelligibles? For it is not because some things are apprehended to be base by the multitude, but others not. For all the above mentioned passions are base. So that to the attainment of a life according to intellect, it is requisite to abstain from all these, in the same manner as from venereal concerns. To nature, therefore, but little food must be |34 granted, through the necessity of generation [or of our connexion with a flowing condition of being.] For, where sense and sensible apprehension are, there a departure and separation from the intelligible take place; and by how much stronger the excitation is of the irrational part, by so much the greater is the departure from intellection. For it is not possible for us to he borne along to this place and to that, while we are here, and yet be there, [i.e. be present with an intelligible essence.] For our attentions to things are not effected with a part, but with the whole of ourselves. |
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| 40. Porphyry, Life of Plotinus, 8.7-8.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 73, 75 |
| 41. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 58.20-59.1, 77.20, 77.21, 77.22, 77.23, 77.24, 77.25, 77.29, 78.4, 78.5, 78.6, 78.7, 78.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 74, 75 |
| 42. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •simultaneity Found in books: Versnel, Coping with the Gods: Wayward Readings in Greek Theology (2011) 209, 210 |
| 43. Augustine, Commentary On Genesis, 5.23.45 (4th cent. CE - 5th cent. CE) Tagged with subjects: •gods, creation, simultaneous Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 247 |
| 44. Proclus, Institutio Theologica, 170, 173, 115 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 71 |
| 45. Proclus, In Primum Euclidis Librum Commentarius, 26.10-27.10, 55.23-56.4, 143.21-145.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 71 |
| 46. Proclus, In Platonis Parmenidem Commentarii, (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 71 |
| 47. Proclus, In Platonis Alcibiadem, 87.13-87.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •simultaneous affirmation of opposites Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 71 |
| 48. Proclus, On Sacrifice And Magic, 148.3-148.10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •simultaneous affirmation of opposites Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 71 |
| 49. Proclus, In Platonis Timaeum Commentarii, 1.352.11-1.352.19, 2.26.25-2.26.28, 2.28.1-2.28.7, 2.88.13-2.88.31, 2.275.6-2.275.13, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 186, 188, 189, 247, 249 |
| 50. Damaskios, Vita Isidori, 22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 72 |
| 51. Damaskios, In Phaedonem (Versio 1), 1.4.3-1.4.11 (5th cent. CE - 6th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 73 |
| 52. Damaskios, Vita Isidori (Ap. Photium, Bibl. Codd. 181, 242), 22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 72 |
| 53. Proclus, Theologia Platonica ( ), 1.1, 5.1-12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 54. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 1.6, 21w (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 72 |
| 55. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 5.3-5.12, 186.20-186.23 (6th cent. CE - 6th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 72, 75 |
| 56. Epigraphy, Lscg, 180 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50 |
| 57. Calcidius, Translation of Plato, 37d5, 38b6, 38b8, 38b7 Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 189 |
| 58. Curtius Rufus, Historiae Alexandri Magni, 9.7.25-9.7.26 Tagged with subjects: •scorn, as lexical item, and fastidium, experienced simultaneously Found in books: Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 77 |
| 59. Papyri, Psi, 4.435 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 54 |
| 60. Epigraphy, Didyma, 20 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 54 |
| 61. Xenophon, Poroi, 6.2 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 50 |
| 62. Simplicius of Cilicia, In Epictetum Commentaria, 2.30-2.44 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •Virtue, higher - exercised simultaneously with lower Found in books: Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 72 |
| 63. Ctes., Orations, ctes. 131 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 54 |
| 64. Epigraphy, Icr, 1.19.2 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 54 |
| 65. Epigraphyoracle Catalogue Numbers, Oracle Catalogue Numbers, 348 Tagged with subjects: •Delphi, simultaneous inquiries Found in books: Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 54 |
