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All subjects (including unvalidated):
subject book bibliographic info
theodor, ebert Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 69, 86
theodor, gomperz Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 27, 351, 352, 358
Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 23
theodor, h., gaster Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 300
theodor, hopfner Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 137, 138
theodor, judah Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 52, 55
theodor, julius Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 284
theodor, klauser Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 240
theodor, mommsen Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 280
Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 5, 7, 21, 22, 29, 44, 47, 49, 58, 179, 303, 585, 749, 769
Günther, Brill's Companion to Horace (2012) 435
Mackey, Belief and Cult: Rethinking Roman Religion (2022) 29, 33, 100
Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 181, 275, 437, 471
Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 76
Pausch and Pieper, The Scholia on Cicero’s Speeches: Contexts and Perspectives (2023) 243
de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 115
theodor, wiegand Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 122
theodor, wächter Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 17, 18
theodor, zahn Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 148
theodore Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 88, 130
Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 24, 25, 26, 27, 48, 49, 118
Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1349, 1350, 1351, 1352, 1353, 1355, 1374
Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51, 57, 129, 145, 150, 267, 269, 270, 271, 273, 275, 284
Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 217
Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 18
Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 233, 234, 237
theodore, against the allegorists Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 270
theodore, and condescension Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 189, 190
theodore, and conscience Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 191, 192, 193
theodore, and free will, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 61
theodore, and imitation Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 236, 237, 239
theodore, and manifestation of thoughts Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 98, 99, 100
theodore, annual meetings Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 226
theodore, annual meetings, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 226
theodore, archbishop of canterbury Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 720, 732
theodore, bar k Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 343
theodore, bar konai Richter et al., Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies (2015) 75, 361, 394
theodore, bishop of aquileia, building projects of Parkins and Smith, Trade, Traders and the Ancient City (1998) 218
theodore, bishop of claudiopolis Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 260
theodore, by, gregory of nyssa, ekphrasis on martyrium of st Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 506
theodore, catechesis Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 104, 135
theodore, churches in constantinople and its vicinity , church of st Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 145, 267, 269
theodore, commemoration of pachomius Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 223, 224, 225, 247, 248, 249, 250, 251, 254, 255, 256, 257, 258
theodore, commitment Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 67
theodore, conscience Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 191, 193
theodore, conscience, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 191, 193
theodore, diplasiasmos Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 130
theodore, entrance procedures Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 69, 70, 71, 83, 84, 89, 90, 94
theodore, entrance procedures, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 67, 69, 70, 71
theodore, fear of god Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 106, 159, 161, 163, 164
theodore, horsesius, and Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 215
theodore, ii laskaris, emperor Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 142, 367, 373
theodore, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 39, 40, 292
theodore, jennings Nasrallah, Archaeology and the Letters of Paul (2019) 186
theodore, klauser Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 496, 498
theodore, lector Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 374, 376, 378, 384, 386
theodore, letter to, chrysostom Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 47
theodore, letters Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 257
theodore, lives of pachomius, commemoration of pachomius by Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 248
theodore, lives of pachomius, on Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 129, 215
theodore, manifestation of thoughts, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 99
theodore, metochites Cairns et al, Emotions through Time: From Antiquity to Byzantium 86, 87, 88, 89, 90, 91, 92, 93, 221, 439
MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 144
Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 166, 167, 168, 169, 178, 185, 186, 187, 188
Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 17
theodore, monastic oaths, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 83, 84
theodore, monastic rhetoric Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 126, 127, 128
theodore, of alexandria Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 37
theodore, of amasea, martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 60
theodore, of asine DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 169, 254
Dillon and Timotin, Platonic Theories of Prayer (2015) 18, 150
Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 224, 235, 239
Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 302
Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 386, 388, 389, 390, 391, 394, 395, 398
theodore, of asine, on transmigration Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 224
theodore, of asine, ὅτι ἡ ψυχὴ πάντα τὰ εἴδη ἐστί Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 224
theodore, of christological handbooks, raithou, praeparatio Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 627, 629, 630, 639, 640, 641
theodore, of claudiopolis de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 304, 306
theodore, of commentary on the minor epistles of st paul mopsuestia Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 736, 737
theodore, of cyrene Dillon and Timotin, Platonic Theories of Prayer (2015) 91
theodore, of heracleia Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 281, 381
theodore, of hermopolis Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 619
theodore, of introduction to commentary on john mopsuestia Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 775
theodore, of mopsuestia Amsler, Knowledge Construction in Late Antiquity (2023) 257, 258, 259, 264, 265, 266, 271, 272, 277
Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 637, 640, 641
Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 155
Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 90, 100, 342, 422, 520
Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 183, 184
Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 25
Karfíková, Grace and the Will According to Augustine (2012) 159, 263, 297, 326
Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 25, 57
Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 188, 194, 492
Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 233, 235
Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 44
Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 90
Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 242, 426, 430, 431
theodore, of mopsuestia's use of jewish war Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 790
theodore, of mopsuestia, akolouthia, exegetical principle of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 785
theodore, of mopsuestia, antiochene school of exegesis and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 736, 737, 741, 742, 743, 744, 746
theodore, of mopsuestia, commentaries of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 789, 790, 791
theodore, of mopsuestia, commentary on the minor epistles of st paul Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 736, 737
theodore, of mopsuestia, introduction to commentary on john Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 775
theodore, of mopsuestia, on ascension Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 67
theodore, of mopsuestia, on figurative/allegorical exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 728, 729
theodore, of mopsuestia, on homilies versus commentaries Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 775
theodore, of mopsuestia, origen and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 627
theodore, of mopsuestia, syriac exegesis and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 709
theodore, of mopsuestia, works known in west Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 67
theodore, of paphus Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 235
theodore, of pherme Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 174
theodore, of raithou influenced by, leontius of byzantium Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 640
theodore, of raithou on, chalcedon, council of 451 Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 630
theodore, of raithou on, eutychianism Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 640
theodore, of raithou on, mani and manichaeans Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 639
theodore, of raithou on, nestorius of constantinople Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 640
theodore, of raithou on, paul of samosata Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 639
theodore, of raithou, de sectis compared to praeparatio of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 642
theodore, of raithou, praeparatio Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 627, 629, 630, 639, 640, 641
theodore, of studios Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 293
theodore, of sykeon Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 131
Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 315
Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 111
Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 51, 129, 270, 271, 275
theodore, of sykeon, dreams, in late antique and medieval christian literature, george of sykeon, life of Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 758
theodore, of sykeon, theophanes, journey of Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 110
theodore, of syriac exegesis, mopsuestia, influence of diophysite christology of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 709
theodore, of tabennese Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 324
theodore, of tyana Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 160
theodore, ofasin e Omeara, Platonopolis: Platonic Political Philosophy in Late Antiquity (2005) 17, 84, 85
theodore, on abandonment of monastic life Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 41
theodore, on attentive listening Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123, 124
theodore, on attentive listening, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123
theodore, on being a cenobitic leader Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 221
theodore, on free will Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 61, 65, 66
theodore, on humility Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 290
theodore, on sabbath and resurrection Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 222
theodore, on scripture Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 112
theodore, on sophocles’ statue, reinach Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 663
theodore, on temporal particles Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 131
theodore, on the septuagint Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 57, 124, 126
theodore, on vocation Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 39
theodore, on vocation, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 39
theodore, on, free will Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 65, 66
theodore, oracular mode of scripture Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 143, 144
theodore, parental opposition Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 41, 48, 49, 50
theodore, parker Sneed, Taming the Beast: A Reception History of Behemoth and Leviathan (2022) 160
theodore, pastoral responsibilities Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 228, 229
theodore, prayer Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 187, 188
theodore, prayer, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 187, 188
theodore, prayer/monastic progress Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 202, 215, 216, 217, 218
theodore, prayer/monastic progress, and Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 217, 218
theodore, prodromos Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 10, 135, 139, 237, 239, 305, 367
theodore, prodromus Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 563
theodore, psalter Allison, 4 Baruch (2018) 32, 67, 160, 216, 218, 238, 331
theodore, psalter, theodosius, travel book of Allison, 4 Baruch (2018) 67, 165, 166, 218
theodore, repentance Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 229
theodore, repentance, instructions Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 229
theodore, revelations Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 210
theodore, rüther Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386, 387
theodore, scaltas Dimas Falcon and Kelsey, Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays (2022) 174
theodore, scaltsas Trott, Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation (2019) 68, 69, 83
theodore, scriptural exercises Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 106, 145
theodore, studites Champion, Dorotheus of Gaza and Ascetic Education (2022) 220
theodore, the studite de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 251
theodore, the syncellus Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 57, 273, 284
theodore, vocation of Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 63, 64
theodore, wade-gery, henry Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 279, 282, 283, 284
theodore, zorobabel Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 151
theodores, cardiognosticism, ammon, on Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 162
theodores, progress Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 215, 216, 217, 218
theodore’, in de sectis identified with, theodore, of raithou, ‘abbas Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 631
theodoric, ii, visigoths Hanghan, Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus (2019) 4, 93, 97, 141
Hitch, Animal sacrifice in the ancient Greek world (2017) 4, 93, 97, 141
theodoric, the great Csapo et al., Theatre and Autocracy in the Ancient World (2022) 105

List of validated texts:
8 validated results for "theodore"
1. Hebrew Bible, Genesis, 1.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Theodor, J. • Theodore, on humility

 Found in books: Segal, The Babylonian Esther Midrash: To the end of Esther chapter 1 (1994) 13; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 290

1.5 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃
1.5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.
2. Gregory of Nazianzus, Letters, 184 (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Theodore of Tyana • Theodore, bishop of Claudiopolis

 Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 260; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 160

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3. Socrates Scholasticus, Ecclesiastical History, 6.3 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Letter to Theodore (Chrysostom) • Theodore of Mopsuestia

 Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 47; Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 57

" 6.3 John was a native of Antioch in Syria-Cœle, son of Secundus and Anthusa, and scion of a noble family in that country. He studied rhetoric under Libanius the sophist, and philosophy under Andragathius the philosopher. Being on the point of entering the practice of civil law, and reflecting on the restless and unjust course of those who devote themselves to the practice of the forensic courts, he was turned to the more tranquil mode of life, which he adopted, following the example of Evagrius. Evagrius himself had been educated under the same masters, and had some time before retired to a private mode of life. Accordingly he laid aside his legal habit, and applied his mind to the reading of the sacred scriptures, frequenting the church with great assiduity. He moreover induced Theodore and Maximus, who had been his fellow-students under Libanius the sophist, to forsake a profession whose primary object was gain, and embrace a life of greater simplicity. of these two persons, Theodore afterwards became bishop of Mopsuestia in Cilicia, and Maximus of Seleucia in Isauria. At that time being ardent aspirants after perfection, they entered upon the ascetic life, under the guidance of Diodorus and Carterius, who then presided over a monastic institution. The former of these was subsequently elevated to the bishopric of Tarsus, and wrote many treatises, in which he limited his attention to the literal sense of scripture, avoiding that which was mystical. But enough respecting these persons. Now John was then living on the most intimate terms with Basil, at that time constituted a deacon by Meletius, but afterwards ordained bishop of C sarea in Cappadocia. Accordingly Zeno the bishop on his return from Jerusalem, appointed him a reader in the church at Antioch. While he continued in the capacity of a reader he composed the book Against the Jews. Meletius having not long after conferred on him the rank of deacon, he produced his work On the Priesthood, and those Against Stagirius; and moreover those also On the Incomprehensibility of the Divine Nature, and On the Women who lived with the Ecclesiastics. Afterwards, upon the death of Meletius at Constantinople, - for there he had gone on account of Gregory Nazianzens ordination - John separated himself from the Meletians, without entering into communion with Paulinus, and spent three whole years in retirement. Later, when Paulinus was dead, he was ordained a presbyter by Evagrius the successor of Paulinus. Such is a brief outline of Johns career previous to his call to the episcopal office. It is said that on account of his zeal for temperance he was stern and severe; and one of his early friends has said that in his youth he manifested a proneness to irritability, rather than to modesty. Because of the rectitude of his life, he was free from anxiety about the future, and his simplicity of character rendered him open and ingenuous; nevertheless the liberty of speech he allowed himself was offensive to very many. In public teaching he was powerful in reforming the morals of his auditors; but in private conversation he was frequently thought haughty and assuming by those who did not know him."
4. Theodore of Mopsuestia, Homiliae Catecheticae, 13 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Theodore of Mopsuestia

 Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 100; Pignot, The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception (2020) 200

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5. Sidonius Apollinaris, Carmina, 7, 12 (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Visigoths, Theodoric II

 Found in books: Hanghan, Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus (2019) 4, 97; Hitch, Animal sacrifice in the ancient Greek world (2017) 4, 97

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6. Sidonius Apollinaris, Letters, 1.2, 1.7, 2.1, 5.7, 5.17, 6.2, 7.9, 8.9 (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Visigoths, Theodoric II

 Found in books: Hanghan, Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus (2019) 93, 97, 141; Hitch, Animal sacrifice in the ancient Greek world (2017) 93, 97, 141

"
1.2
Now for the routine of his public life. Before daybreak he goes with a very small suite to attend the service of his priests. He prays with assiduity, but, if I may speak in confidence, one may suspect more of habit than conviction in this piety. Administrative duties of the kingdom take up the rest of the morning. Armed nobles stand about the royal seat; the mass of guards in their garb of skins are admitted that they may be within call, but kept at the threshold for quiets sake; only a murmur of them comes in from their post at the doors, between the curtain and the outer barrier. And now the foreign envoys are introduced. The king hears them out, and says little; if a thing needs more discussion he puts it off, but accelerates matters ripe for dispatch. The second hour arrives; he rises from the throne to inspect his treasure-chamber or stable.If the chase is the order of the day, he joins it, but never carries his bow at his side, considering this derogatory to royal state. When a bird or beast is marked for him, or happens to cross his path, he puts his hand behind his back and takes the bow from a page with the string all hanging loose; for as he deems it a boys trick to bear it in a quiver, so he holds it effeminate to receive the weapon ready strung. When it is given him, he sometimes holds it in both hands and bends the extremities towards each other; at others he sets it, knot-end downward, against his lifted heel, and runs his finger up the slack and wavering string. After that, he takes his arrows, adjusts, and lets fly. He will ask you beforehand what you would like him to transfix; you choose, and he hits. If there is a miss through eithers error, your vision will mostly be at fault, and not the archers skill.On ordinary days, his table resembles that of a private person. The board does not groan beneath a mass of dull and unpolished silver set on by panting servitors; the weight lies rather in the conversation than in the plate; there is either sensible talk or none. The hangings and draperies used on these occasions are sometimes of purple silk, sometimes only of linen; art, not costliness, commends the fare, as spotlessness rather than bulk the silver. Toasts are few, and you will oftener see a thirsty guest impatient, than a full one refusing cup or bowl. In short, you will find elegance of Greece, good cheer of Gaul, Italian nimbleness, the state of public banquets with the attentive service of a private table, and everywhere the discipline of a kings house. What need for me to describe the pomp of his feast days? No man is so unknown as not to know of them. But to my theme again. 7 The siesta after dinner is always slight, and sometimes intermitted. When inclined for the board-game, he is quick to gather up the dice, examines them with care, shakes the box with expert hand, throws rapidly, humorously apostrophizes them, and patiently waits the issue. Silent at a good throw, he makes merry over a bad, annoyed by neither fortune, and always the philosopher. He is too proud to ask or to refuse a revenge; he disdains to avail himself of one if offered; and if it is opposed will quietly go on playing. You effect recovery of your men without obstruction on his side; he recovers his without collusion upon yours. You see the strategist when he moves the pieces; his one thought is victory. 8 Yet at play he puts off a little of his kingly rigour, inciting all to good fellowship and the freedom of the game: I think he is afraid of being feared. Vexation in the man whom he beats delights him; he will never believe that his opponents have not let him win unless their annoyance proves him really victor. You would be surprised how often the pleasure born of these little happenings may favour the march of great affairs. Petitions that some wrecked influence had left derelict come unexpectedly to port; I myself am gladly beaten by him when I have a favour to ask, since the loss of my game may mean the gaining of my cause. 9 About the ninth hour, the burden of government begins again. Back come the importunates, back the ushers to remove them; on all sides buzz the voices of petitioners, a sound which lasts till evening, and does not diminish till interrupted by the royal repast; even then they only disperse to attend their various patrons among the courtiers, and are astir till bedtime. Sometimes, though this is rare, supper is enlivened by sallies of mimes, but no guest is ever exposed to the wound of a biting tongue. Withal there is no noise of hydraulic organ, or choir with its conductor intoning a set piece; you will hear no players of lyre or flute, no master of the music, no girls with cithara or tabor; the king cares for no strains but those which no less charm the mind with virtue than the ear with melody. 10 When he rises to withdraw, the treasury watch begins its vigil; armed sentries stand on guard during the first hours of slumber. But I am wandering from my subject. I never promised a whole chapter on the kingdom, but a few words about the king. I must stay my pen; you asked for nothing more than one or two facts about the person and the tastes of Theodoric; and my own aim was to write a letter, not a history. Farewell.", "
1.7
While this was going on, absent members of the house came in; the parties stood up and the envoys set forth their charge. They first produced their mandate from the province, then the already-mentioned letter; this was being read sentence by sentence, when Arvandus admitted the authorship without even waiting to be asked. The envoys rejoined, rather cruelly, that the fact of his dictation was obvious. And when the madman, blind to the depth of his fall, dealt himself a deadly blow by repeating the avowal not once, but twice, the accusers raised a shout, and the judges cried as one man that he stood convicted of treason out of his own mouth. Scores of legal precedents were on record to achieve his ruin. 11 Only at this point, and then not at once, is the wretched man said to have turned white in tardy repentance of his loquacity, recognizing all too late that it is possible to be convicted of high treason for other offences than aspiring to the purple. He was stripped on the spot of all the privileges pertaining to his prefecture, an office which by re-election he had held five years, and consigned to the common jail as one not now first degraded to plebeian rank, but restored to it as his own. Eye-witnesses report, as the most pathetic feature of all, that as a result of his intrusion upon his judges in all that bravery and smartness while his accusers dressed in black, his pitiable plight won him no pity when he was led off to prison a little later. How, indeed, could any one be much moved at his fate, seeing him haled to the quarries or hard labour still all trimmed and pomaded like a fop?Judgement was deferred a bare fortnight. He was then condemned to death, and flung into the island of the Serpent of Epidaurus. There, an object of compassion even to his enemies, his elegance gone, spewed, as it were, by Fortune out of the land of the living, he now drags out by benefit of Tiberius law his respite of thirty days after sentence, shuddering through the long hours at the thought of hook and Gemonian stairs, and the noose of the brutal executioner. 13 We, of course, whether in Rome or out of it, are doing all we can; we make daily vows, we redouble prayers and supplications that the imperial clemency may suspend the stroke of the drawn sword, and rather visit a man already half dead with confiscation of property, and exile. But whether Arvandus has only to expect the worst, or must actually undergo it, he is surely the most miserable soul alive if, branded with such marks of shame, he has any other desire than to die. Farewell.Anthemius.But now for your question as to his government; I will tell you in few words, and with all the loyalty due to a friend however far brought low. During his first term as prefect his rule was very popular; the second was disastrous. Crushed by debt, and living in dread of creditors, he was jealous of the nobles from among whom his successor must needs be chosen. He would make fun of all his visitors, profess astonishment at advice, and spurn good offices; if people called on him too rarely, he showed suspicion; if too regularly, contempt. At last the general hate encompassed him like a rampart; before he was well divested of his authority, he was invested with guards, and a prisoner bound for Rome. Hardly had he set foot in the city when he was all exultation over his fair passage along the stormy Tuscan coast, as if convinced that the very elements were somehow at his bidding. 4 At the Capitol, the Count of the Imperial Largess, his friend Flavius Asellus, acted as his host and jailer, showing him deference for his prefectship, which seemed, as it were, yet warm, so newly was it stripped from him. Meanwhile, the three envoys from Gaul arrived upon his heels with the provincial decrees empowering them to impeach in the public name. They were Totius Ferreolus, the ex-prefect, and grandson, on the mothers side, of the Consul Afranius Syagrius, Thaumastus, and Petronius, all men practised in affairs and eloquent, all conspicuous ornaments of our country.They brought, with other matters entrusted to them by the province, an intercepted letter, which Arvandus secretary, now also under arrest, declared to have been dictated by his master. It was evidently addressed to the King of the Goths, whom it dissuaded from concluding peace with the Greek Emperor, urging that instead he should attack the Bretons north of the Loire, and asserting that the law of nations called for a division of Gaul between Visigoth and Burgundian. There was more in the same mad vein, calculated to inflame a choleric king, or shame a quiet one into action. of course the lawyers found here a flagrant case of treason. 6 These tactics did not escape the excellent Auxanius and myself; in whatever way we might have incurred the impeached mans friendship, we both felt that to evade the consequences at this crisis of his fate would be to brand us as traitors, barbarians, and poltroons. We at once exposed to the unsuspecting victim the whole scheme which a prosecution, no less astute than alert and ardent, intended to keep dark until the trial; their scheme was to noose in some unguarded reply an adversary rash enough to repudiate the advice of all his friends and rely wholly on his own unaided wits. We told him what to us and to more secret friends seemed the one safe course; we begged him not to give the slightest point away which they might try to extract from him on pretence of its insignificance; their dissimulation would be ruinous to him if it drew incautious admissions in answer to their questions. 7 When he grasped our point, he was beside himself; he suddenly broke out into abuse, and cried: Begone, you and your nonsensical fears, degenerate sons of prefectorian fathers; leave this part of the affair to me; it is beyond an intelligence like yours. Arvandus trusts in a clear conscience; the employment of advocates to defend him on the charge of bribery shall be his one concession. We came away in low spirits, disturbed less by the insult to ourselves than by a real concern; what right has the doctor to take offence when a man past cure gives way to passion?Meanwhile, our defendant goes off to parade the Capitol square, and in white raiment too; he finds sustece in the sly greetings which he receives; he listens with a gratified air as the bubbles of flattery burst about him. He casts curious eyes on the gems and silks and precious fabrics of the dealers, inspects, picks up, unrolls, beats down the prices as if he were a likely purchaser, moaning and groaning the whole time over the laws, the age, the senate, the emperor, and all because they would not right him then and there without investigation. 9 A few days passed, and, as I learned afterwards (I had left Rome in the interim), there was a full house in the senate-hall. Arvandus proceeded thither freshly groomed and barbered, while the accusers waited the decemvirs summons unkempt and in half-mourning, snatching from him thus the defendants usual right, and securing the advantage of suggestion which the suppliant garb confers. The parties were admitted and, as the custom is, took up positions opposite each other. Before the proceedings began, all of prefectorian rank were allowed to sit; instantly Arvandus, with that unhappy impudence of his, rushed forward and forced himself almost into the very bosoms of the judges, while the ex-prefect gained subsequent credit and respect by placing himself quietly and modestly amidst his colleagues at the lowest end of the benches, to show that his quality of envoy was his first thought, and not his rank as senator.",
2.1
All property he covets he makes a show of buying; but he never thinks of paying, nor does he trouble to furnish himself with deeds, knowing it hopeless to prove a title. In the council-chamber he commands, but in counsel he is mute. He jests in church and preaches at table; snores on the bench, and breathes condemnation in his bedroom. His actions are filling the woods with dangerous fugitives from the estates, the churches with scoundrels, the prisons with holy men. He cries the Goths up and the Romans down; he prepares illusions for prefects and collusions with public accountants. He tramples under foot the Theodosian Code to set in its place the laws of a Theodoric, raking up old charges to justify new imposts. 4 Be quick, then, to unravel the tangle of affairs that makes you linger; cut short whatever causes your delay. Our people are at the last gasp; freedom is almost dead. Whether there is any hope, or whether all is to be despair, they want you in their midst to lead them. If the State is powerless to succour, if, as rumour says, the Emperor Anthemius is without resource, our nobility is determined to follow your lead, and give up their country or the hair of their heads. Farewell. "
5.7
These are they who in quiet times make parade of their affairs, in peace of their ample spoils, in war of their evasions, over their cups of their victories. These are the creatures who will spin out a case if they are called in, and block its progress if they are kept out; who grow offensive if reminded of their duty, and if they once pocket your fee, forget their obligation. These are the fellows who buy themselves a lawsuit to sell their mediation; who control the appointment of arbitrators, dictate their sentence, and tear it up whenever it suits them to do so; who incite litigants to sue, and hold the hearing in suspense; who hale off the convicted, and force back into the court those who would fain escape by settlement. These are the men who, asked a favour opposed by none, will promise with reluctance what shame forbids them to refuse, and moan if they have to keep their word.These are they at whose appearance the worlds great scoundrels would confess themselves surpassed, Narcissus, Asiaticus, Massa, Marcellus, Carus, Parthenius, Licinus, Pallas, and all their peers. These are they who grudge quiet folks their peace, the soldier his pay, the courier his fare, the merchant his market, the ambassador his gifts, the farmer of tolls his dues, the provincial his farm, the municipality its flamens dignity, the controllers of revenue their weights, the receivers their measures, the registrars their salary, the accountants their fees, the bodyguards their presents, towns their truces, taxgatherers their taxes, the clergy the respect men pay them, the nobles their lineage, superiors their seats in council, equals equality, the official his jurisdiction, the ex-official his distinctions, scholars their schools, masters their stipends, and finished pupils their accomplishments.These are the upstarts drunken with new wealth (I spare you no sordid detail), who by their intemperate use betray their unfamiliarity with riches. They like to march under arms to a banquet, they will attend a funeral in white, and wear mourning at a marriage festival; they go to church in furs, and hear a litany in beaver. No race of men, no rank, no epoch is ever to their liking. In the market they behave like Scyths; in the chamber they are vipers, at feasts buffoons. While they are harpies in exaction, in conversation you might as well talk to statues, or address a question to brute beasts. In negotiation slow as snails, they are sharp as money-lenders at a contract. In comprehension they are stones, in judgement stocks; swift as flame in anger, hard as iron in forgiveness, pards in friendship, bears in humour, foxes in deceit, overbearing as bulls, fierce as Minotaurs in destruction.They believe in the unsettlement of affairs; the more troubled the time the firmer their faith in its advantage. Cowardice and a bad conscience destroy their nerves; they are lions in the palace and hares in camp; they dread treaties for fear of having to disgorge, and war for fear of having to fight. Let them but scent from afar a rusty purse, and you will see them fix on it the eyes of Argus, Briareus hands, the Sphinxs claws; they will bring into play the perjuries of Laomedon, the subtleties of Ulysses, Sinons wiles; they will stick to it with the staunchness of Polymestor and the loyalty of a Pygmalion.Such are the morals with which they hope to crush a man both powerful and good. And what can one man do, encompassed on every side by slanderers whose venomous lips distort each word he says? What should he do when nature meant him for honest company, but fortune cast him among thieves whose evil communications would make Phalaris more bloodthirsty, Midas more covetous, Ancus vainer, Tarquin haughtier, Tiberius craftier, Gaius more dangerous, Claudius more slothful, Nero more corrupt, Galba more avaricious, Otho more reckless, Vitellius more prodigal, Domitian more ferocious?But we have one consolation in our trouble; fair Tanaquil restrains our Lucumon: she waits her chance, and rids his ears by a few coaxing words of all the poison with which the whisperers have filled them. You ought to know that we owe it to her interest if up till now the mind of our common patron has not been poisoned against our brothers by these younger Cibyrates; God willing, it never will be, while the present power holds Lyons for the German race, and our present Agrippina exerts her moderating influence on her Germanicus. Farewell.", "
5.17
I wasted no more time, but called up his secretary, who was at hand with his tablets, and dictated the following epigram: At dawn, or when the seething bath invites, or when the hot chase beads the brow, may goodly Filimatius with this cloth cherish his face till all the perspiration flows into the thirsty fleece. Our good friend Epiphanius the secretary had hardly taken down the lines, when they came to tell us that our time was up, and that the bishop was leaving his retreat; we therefore rose to go. 11 You must not be too critical of verses written thus to order. It is another matter with the longer poem which some time ago you two asked me to write in a hyperbolical and figured style on the man who bore good fortune ill. I shall send it off to-morrow for your private revision. If you both approve of it, you can then publish it under your auspices; if you condemn, you can tear it up and forgive me as best you can. Farewell.The talk was enlivened with amusing jests and pleasantries; above all (and what a blessed thing it was!), there was not a word about officials or taxes, not an informer among us to betray, not a syllable worth betrayal. Every one was free to tell any story worth relating and of a proper tenor; it was a most appreciative audience; the vein of gaiety was not allowed to spoil the distinct relation of each tale. After a time, we felt a certain slackness through keeping still so long, and we voted for some more active amusement. 6 We soon split into two groups, according to our ages: one shouted for the ball, the other for the board-game, both of which were to be had. I was the leader of the ball-players; you know that book and ball are my twin companions. In the other group, the chief figure was our brother Domnicius, that most engaging and attractive of men: there he was, rattling some dice which he had got hold of, as if he sounded a trumpet-call to play. The rest of us had a great game with a party of students, doing our best at the healthful exercise with limbs which sedentary occupations made much too stiff for running. 7 And now the illustrious Filimatius sturdily flung himself into the squadrons of the players, like Virgils hero daring to set his hand to the task of youth; he had been a splendid player himself in his younger years. But over and over again he was forced from his position among the stationary players by the shock of some runner from the middle, and driven into the midfield where the ball flew past him, or was thrown over his head; and he failed to intercept or parry it. More than once he fell prone, and had to pick himself up from such collapses as best he could; naturally he was the first to withdraw from the stress of the game in a state of internal inflammation, out of breath from exercise and suffering sharp pains in the side from the swollen fibres of his liver. 8 Thereupon I left off too. It was done from delicacy; if I stopped at the same time, my brother would be spared a feeling of mortification at being so soon exhausted. Well, while we were sitting down, he found himself in such a perspiration that he called for water to bathe his face. They brought it, with a shaggy towel which had been washed after yesterdays use, and had been swinging on a line worked by a pulley near the doors of the porters lodge. 9 As Filimatius was leisurely drying his cheeks, he said: I wish you would dictate a pair of couplets in honour of a cloth which has done me such a noble turn. Very well, I replied. But you must get my name in, he rejoined. I said that there would be no difficulty in that. Dictate away, then. I smiled; I would have you know, I said, that the Muses are upset if I frequent their company before witnesses. At this he burst out in his explosive but delightful way (you know his ardent nature, and what an inexhaustible flow of wit he has): Beware, my lord Sollius! Apollo may be still more upset if you tempt his pupils to secret interviews all alone. You can imagine the applause aroused by a retort as neat as it was instantaneous.", "
6.2
II To the Lord Bishop Pragmatius 472 CE THE venerable matron Eutropia, known to me as a woman of the most exemplary merit, is in the greatest trouble. Frugality and charity dispute her days; her fastings feed the poor; so watchful is she in Christs service, that sin is all in her which she allows to slumber. But as if the sorrow of her widowhood were not enough, she now finds herself threatened with a lawsuit. Her first instinct in her two-fold affliction is to obtain the perfect remedy of your consolation; if you only see her, she will be equally grateful, whether you regard her coming as a short journey or as a lasting proof of her respect. 2 Now Eutropia is being harassed by the subtleties, to use no harsher word, of our venerable brother the presbyter Agrippinus. He is taking advantage of her womans inexperience, and continually troubling the serene surface of her spiritual nature by windy gusts of worldliness. And all the while this poor woman is bleeding from two fresh wounds which time has added to the old deep wound of widowhood; for her son was first taken from her, and very soon afterwards her grandson also. 3 I did my best to compose this matter; a friendship of long standing gave me an old claim to be heard, and my sacred calling a new one; I let them know what I thought; I used persuasion where I could, and entreaty at every turn. You may be surprised to learn that throughout the woman and not the man was the first to accept suggestions for agreement. And though the father boasts that in his paternal quality he is in the best position to serve his daughters interests, the daughter herself prefers her mother-in-laws most generous proposals. 4 The dispute, only half appeased, is now to be carried before you. Pacify the adversaries by your episcopal authority, show their suspicious souls the truth, and bring about a reconciliation. You may take my word for it that the holy Eutropia will count it almost victory if even at the cost of heavy sacrifices she can escape from litigation. Though two families are parties to the quarrel, I fancy you will soon decide which of them deserves the name of quarrelsome. Deign to hold me in remembrance, my Lord Bishop.", "
7.9
If, instead of a monk, I take a member of the secular clergy, his juniors will be consumed with a jealousy which his seniors will openly express. For among the clergy there are not a few — I may say this without offence to the rest — in whose eyes seniority counts before merit; they would like us to consider age alone and disregard efficiency, as if mere length of life were the one qualification for the highest office in the priesthood, and the prerogative, the amenity and charm of personal accomplishments were to count for nothing. On this principle a few individuals strive to direct the Church, though they are so old that they will soon need direction themselves — persons remiss in ministration, prompt in obloquy, indolent in affairs, busy in faction, weak in charity, sturdy in intrigue, steady in feud, vacillating in judgement.Enough: I will not stigmatize the many for the machinations of a few; I only add this, that I shall mention no names. Whoever looks aggrieved proclaims his own discomfiture. I may freely admit that the multitude surrounding me to-day includes many of episcopal ability. But then, all cannot be bishops. Every man of them may be satisfied with his own particular gifts, but none has gifts to satisfy us all.Suppose I were to nominate one who had followed an administrative career, I can imagine the storm of disapproval: Sidonius was transferred to the Church out of the great world, and because of this is reluctant to accept a cleric as metropolitan; he looks down on every one from the height of his distinguished birth and the great offices he has held; he despises Christs poor. 15 Now therefore, in fulfilment of the trust imposed upon me, not so much through the esteem of the well disposed as through the suspicions of the slanderous (Almighty God liveth, the Holy Spirit, who by the voice of Peter condemned Simon Magus for thinking to buy for gold the glory of the blessing), I testify that in the man whom I have chosen as suited for your needs I have considered neither money nor influence; I have weighed to the last scruple every circumstance affecting his own person; the times in which we live, the respective needs of city and province, and I decide that the man most fitted for this office is he whose career I shall now briefly relate.He is Simplicius, on whom a blessing already rests. Hitherto a member of your order, but henceforth of ours, if God approve him through your voices, he answers by conduct and profession, so well satisfying the claims of both, that the State will find in him one to admire and the Church one to love. 17 If birth is still to command respect, as the Evangelist teaches (for St. Luke, beginning his eulogy of St. John, considers it of the highest moment that he sprang from a line of priestly tradition, and exalts the importance of his family before celebrating the nobility of his life), I will recall the fact that his relatives have presided alike over the Church and the tribunal. His family has been distinguished in either career by many bishops and prefects; it had become almost their hereditary privilege to administer the divine and human laws. 18 If we scrutinize rather more narrowly his personal qualifications, we shall find him conspicuous among the most respected. You may say that the illustrious Eucherius and Pannychius stand higher; they may have been so regarded, but on the present occasion they are excluded by the canon, because each of them has married again. Turning to his age, we find that he has at once the vigour of youth and the caution of maturity; comparing his talents with his acquirements, we see nature and learning rivalling each other. 19 If we ask whether he is given to hospitality, we find him generous to a fault, lavishing his substance on all men small and great, whether they are clerics, laymen, or strangers, and entertaining those most of all who are least likely to return his kindness. When an embassy had to be undertaken, more than once he has represented his city before barbaric kings in furs, or Roman emperors in purple. If you ask from what master he learned the rudiments of the faith, I will make the proverbial response: the source of knowledge flowed for him at home.Lastly, let us not forget, beloved brethren, that this is he whom the barbarians held in darkness and duresse, and for whom God flung wide the prison gates with all their bolts and bars. This is the man whom, if report be true, you yourselves once with a single voice called to the priesthood before his father-in-law or father; but he returned home covered with glory because he preferred to be honoured in his parents dignity rather than in his own. 21 I had almost overlooked a point which should under no circumstances have been omitted. In the days of old time, as the Psalmist tells, all Israel heaped offerings at the feet of Bezaleel in the desert for the erection of the Tabernacle of the Covet. Afterwards Solomon, to build his temple in Jerusalem, exhausted the whole strength of his people, though he had not merely the riches of Palestine and the tribute of surrounding kingdoms, but in addition the treasures of the Queen of Sheba at his command. But Simplicius built a church alone out of his own slender resources, when he was still a young official under paternal control, and already burdened with the expenses of a family. Neither consideration of his young children nor the steady opposition of his parents could divert him from the fulfilment of his vow; it was his way to do good works, and hold his peace about them. 22 For unless I misread his character, he is one to whom all popularity is abhorrent; he does not court every mans good opinion, only that of the worthiest; it is not his custom to make himself common by undiscriminating familiarity, but rather to enhance his value by according his friendship only after the most careful thought. His is a manly nature which would rather help than please a rival, comparable in this to that of the stern father, who thinks more of his childrens real advantage than of their present comfort. He is a man constant in adversity, loyal in danger, unassuming in prosperity; of simple tastes in dress, affable in conversation, never putting himself forward among his friends, but in discussion easily the first. A friendship of which he knows the worth he will pursue with ardour, hold with constancy, and never abandon; on the other hand, a declared hostility he pursues with honourable frankness, not believing in it till the last moment, and laying it down at the earliest. Extremely accessible just because he seeks nothing for himself, he desired not so much to assume the priest-hood as to prove himself worthy to hold it. 23 But some one will say: How did you learn so much about him in so short a time? My answer is that I made acquaintance with men of Biturica long before I knew their city. I have travelled with some and served with others; many I have met in affairs of business or in debate; many when either they or I were away from our several countries. Moreover, a short cut to knowledge of a man is given by the general opinion about him, since nature does not confine our reputations within such narrow limits as our abodes. If, then, a city is to be judged less by the circumference of its walls than by the merit of its inhabitants, I could not fail to discover, before your town was known to me, not only what manner of men you are, but where you stand in the world as well.The wife of Simplicius belongs to the Palladian family, which alike in the schools and in the Church has occupied the chief seats with the approbation of its own order. To speak of a womans life demands both delicacy and reticence; I will only say here that this lady has shown herself worthy of the ecclesiastical dignity enjoyed by her two families, both that in which she was born, and that into which she married. She is associated with her husband in the education of their sons on sound and careful principles; so that the father, comparing them with himself, is all the happier for the discovery that he is already being surpassed.You have sworn to abide by my humble advice in this election; the spoken binds no less fast than the written word. I pronounce, then, in the name of the Father, the Son, and the Holy Spirit that Simplicius is the man whom you are to choose as the head of the Church in your city, and as Metropolitan of our province. If you agree with this my new pronouncement, give it the applause which your old promise demands.Here, then, I append the address. It was written in two vigils of a single summer night, under no eyes but those of Christ; my haste is, I fear, too obvious from internal evidence for you to need my assurance that it existed. ADDRESS.Secular history relates, beloved brethren, that a certain philosopher used to teach new pupils the discipline of keeping silence before the art of speaking. They had to sit through five mute years listening to the disputations of their fellow students echoing all round them, and not even the quickest brains were allowed to anticipate the proper hour of recognition. When, after that long repression these pupils spoke at last, the audience could not repress applause; for until the mind is steeped with knowledge there is less credit in displaying what you know than in holding your peace on things of which you are ignorant. 6 Far other is the position of the indifferent orator who now addresses you. While he yet walked among lamentable pitfalls and wallowing-places of sin, the heavy charge of the sacred calling was laid upon him; and without ever having himself rendered a disciples duty to a master of repute, he has himself to play the teacher of other men. That task is in itself impossible enough; it is made heavier by the diffidence which I feel at having been selected by your decretal letter to choose you a bishop, while all the time I see before me a saintly prelate worthy of the highest of pontifical thrones, one who stands at the head of his province, and is my superior in everything, in experience, in training, in eloquence, in prestige, in seniority, and in years. Speaking thus as a junior and provincial bishop, before one metropolitan on the election of another, I am doubly embarrassed by my lack of qualification, and by the odium of presumption which I may well incur. 7 The responsibility, however, rests on you, since you have been rash enough to impose upon one deficient in wisdom the task of finding you, with Gods aid, a bishop wiser than himself, and combining in a single person a host of different virtues: you must be well aware that honourable though the task may be, it is yet more clearly onerous. I would have you in the first instance reflect to what a crushing burden of criticism you subject me, requiring a perfected judgement from a beginner, and right guidance from one who hitherto has shown you nothing but his fallibility. Since, however, this has been your will, I entreat your prayers, that I may really become all that you now suppose me to be, and that if I am to be exalted to the skies, it may be not by your plaudits but by your supplications.But first you ought to know on what Scylla-rocks of slander, on what barking mouths (alas! that they should be human) I have been driven by the tempestuous fury of those who seek to bring you into discredit. Evil manners have this power: they allow the offences of the few to disfigure the innocence of the multitude, whereas the good are too rare to communicate their virtues to the many, and so to palliate their crimes.If I name a monk to you, were his austerities to rival those of a Paul, an Antony, a Hilarion, or a Macarius, my ears will at once be deafened by the confused outcries of ignoble pygmies who will object in these terms: The man you nominate is trained not for a bishops but for an abbots work, and better fitted to intercede for souls before the celestial Judge than for their bodies before the judges of this world. Now who could keep his patience, hearing singleness of heart besmirched by such imputation of imaginary defects? 10 If we choose one distinguished for humility, he will be called an abject; if, on the other hand, we propose a man with self-respect, he will be set down as arrogant; if our choice be one of small learning, his ignorance will make him fair game; if he be erudite, he will be declared conceited. If he is austere, all will shrink from an inhuman creature; if indulgent, they will blame his lenience. If he is simple, he will be an oaf; if clever, a sly fellow. Is he diligent? he must be superstitious. Is he easy-going? he stands convicted of negligence. Does he love a quiet life? he is a coward. If our candidate is abstemious, he becomes a skinflint; if charitable with hospitality, a glutton; if with fasting, one vain of his austerities. 11 A free manner will argue vice; a modest one contemptible rusticity. They mislike the stern man for his severity, and depreciate the affable for making himself cheap. And so, whichever of two virtues may adorn his life, he will be caught on the two-barbed hook of the malicious tongues whose points pierce all good qualities. Besides all this, the people in their perversity, and the clergy in their love of licence, are equally averse from the idea of monastic discipline.", "
8.9
Enough! You are right to send a command from your place of ease, bidding me sing because you are in the mood to dance. In any case I must obey; and far from acknowledging compulsion, I yield of my own free will; but spare me, if you can, the criticism of your proud Catonian brow. You know well enough what manner of thing a poets gladness is; his spirit is entangled in grief as the fish in nets; if sorrow or affliction comes, his sensitive soul does not so lightly work free from the bonds of anguish: I am still unsuccessful in obtaining a decision about my mother-in-laws estate, even provisionally, though I have offered a third part of it as ransom. 3 You must see whether the theme of my verses is such as to please you; but my cares forbid me to live in one mood and write in another. It would be unfair to me were you to institute a comparison between our two poems. I am harassed; you are happy. I am in exile; you enjoy your rights of citizenship. I cannot attain your level; I want of you verse like my own, but receive something infinitely better. 4 But if by any chance these trifles composed in the midst of much mental tribulation obtain indulgence at your hands, I will let you persuade me that they are like the swans notes, whose song is more harmonious just before his death; or that they are like lyre-strings tensely drawn, which make the sweeter music the tighter they are strained. But if verses without suggestion of gaiety or ease can never really please, you will find nothing satisfactory in the enclosed.Do not forget, moreover, a second point which tells against me, namely that a piece which you only read and cannot hear recited is robbed of all the advantage which delivery by the author lends it. His manuscript once dispatched, the most musical of poets has no further resource; distance does not allow him to do for himself what mimics do by their accompaniment — make bad verse acceptable by dint of fine delivery. Twice has the moon risen upon me prisoned here; and but once have I been received into the presence. For scant leisure has the King even for himself, since all the subjugated earth awaits his nod. We see in his courts the blue-eyed Saxon, lord of the seas, but a timid landsman here. The razors keen blade, content no more to hold its usual course round the heads extremity, with clean strokes shearing to the skin, drives the margin of the hair back from his brow, till the head looks smaller and the visage longer. We see thee, aged Sygambrian warrior, the back of thy head shaven in sign of thy defeat; but now thou guidest the new-grown locks to the old neck again. Here strolls the Herulian with his glaucous cheeks, inhabitant of Oceans furthest shore, and of one complexion with its weedy deeps. Here the Burgundian bends his seven feet of stature on suppliant knee, imploring peace. Here the Ostrogoth finds a powerful patron, and crushing the Hun beyond his border, triumphs at home only through his homage to this mighty patron. And here, O Roman, thou also seekest thy protection; if the Great Bear menaces commotion, and the Scythian hordes advance, the strong arm of Euric is invoked, that Garonne, drawing power from the Mars who loves his banks, may bring defence to the dwindled stream of Tiber. Here the Parthian Arsacid himself asks grace to hold, a tributary, his high hall of Susa. He perceives in the regions of the Bosphorus dread war arise with all its enginery, nor hopes that Persia, dismayed at the mere sound of conflict, shall avail to guard alone Euphrates bank. He who boasts himself kin with stars and near allied to Phoebus, even he becomes a simple mortal, and descends to lowly supplication. At such a court my days go by in vain. But do you, O Tityrus, refrain, nor invite me more to song. I envy thee no longer; I can but marvel at thy fortune. For myself, I effect nothing; I utter fruitless prayers, and so become another Meliboeus.There is the poem. Read it at your leisure, and like a charioteer already crowned, look down from the balcony to the arena where I struggle still in the sweat and dust of contest. Do not expect me to do the like again, whatever pleasure you derive from this present effort, until the happy day arrives when I can turn my mind once more from dark vaticinations to the service of the Muse. Farewell."
7. John of Antioch, Fragments, 202 (6th cent. CE - 7th cent. CE)
 Tagged with subjects: • Visigoths, Theodoric II

 Found in books: Hanghan, Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus (2019) 4; Hitch, Animal sacrifice in the ancient Greek world (2017) 4

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8. Cyril of Scythopolis, Life of Saba, 78
 Tagged with subjects: • Dreams (in Late Antique and Medieval Christian literature), George of Sykeon, Life of Theodore of Sykeon • Theodore

 Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 150; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 758

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