Pliny, Ep. 6.17.1-2; See A. N. Sherwin-White, The Letters of Pliny: A Historical and Social Commentary (New York: Oxford University Press, 1966), 375.

Pliny, Ep. 6.17.1-2; See A. N. Sherwin-White, The Letters of Pliny: A Historical and Social Commentary (New York: Oxford University Press, 1966), 375.)| false
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Maud W. Gleason, Making Men: Sophists and Self-Representation in Ancient Rome (Princeton: Princeton University Press, 1995), xxiii.

Maud W. Gleason, Making Men: Sophists and Self-Representation in Ancient Rome (Princeton: Princeton University Press, 1995), xxiii.)| false
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Gleason, Making Men, xxiii.

Gleason, Making Men, xxiii.)| false
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Clifford Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), 449-51, cited in Gleason, Making Men, xxiii.

Clifford Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), 449-51, cited in Gleason, Making Men, xxiii.)| false
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Pliny, Ep. 6.17.1-2.

Pliny, Ep. 6.17.1-2.)| false
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Pliny, Ep. 6.17.1-2.

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Pliny, Ep. 6.17.3; see also Plutarch, Rect. rat. aud. 47d.

Pliny, Ep. 6.17.3; see also Plutarch, Rect. rat. aud. 47d.)| false
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William Johnson, Readers and Reading Culture in the High Roman Empire (New York: Oxford University Press, 2010).

William Johnson, Readers and Reading Culture in the High Roman Empire (New York: Oxford University Press, 2010).)| false
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Ibid., 6-8, 93-100.

Plato, Republic 3.397a-b

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Pliny, Ep. 2.10 (Radice, lcl).

Pliny, Ep. 2.10 (Radice, lcl).)| false
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Gleason, Making Men, xxiii.

Gleason, Making Men, xxiii.)| false
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Ibid., 10, 66. Through the listening of the ears, the eyes of their soul see. More on soul sight below.

Philo, Contempl. 36; τὴν τῆς ψυχῆς ἐπιµέλειαν.

Philo, Contempl. 36; τὴν τῆς ψυχῆς ἐπιµέλειαν.)| false
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Tacitus, Dial. 40.

Tacitus, Dial. 40.)| false
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See, for example, Seneca the Elder, Contraversiae 1. praef. 8-9.

See, for example, Seneca the Elder, Contraversiae 1. praef. 8-9.)| false
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Philo, Contempl. 10; ὄψιν, τὴν ἀναγκαιοτάτην τῶν αἰσθήσεων.

Philo, Contempl. 10; ὄψιν, τὴν ἀναγκαιοτάτην τῶν αἰσθήσεων.)| false
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Ibid., 25-26, 28.

Ibid., 10 (Colson, lcl).

Ibid., 46.

Philo, Contempl. 90.

Philo, Contempl. 90.)| false
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Ibid., 78 (Colson, lcl)

Tacitus, Dial. 39. The translation is mine.

Tacitus, Dial. 39. The translation is mine.)| false
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See especially Gregory Nagy, Poetry as Performance: Homer and Beyond (Cambridge: Cambridge University Press, 1996).

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Philo, Contempl. 75-76.

Philo, Contempl. 75-76.)| false
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Ibid., 10-11.

Ibid., 78 (Colson, lcl).

Philo, Contempl. 2.

Philo, Contempl. 2.)| false
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Ibid., 60.

Ibid., 60.

Ibid., 62. While Philo does not explicitly state that the lecture event among the Therapeutae is about performing masculinity, one may reasonably consider the lecture event in such a context, given both the other points of comparison to contemporary lecture events as well as the general tenor of his description of the Therapeutae, which praises the greatness of the virtue of the men (τὸ µέγεθος τῆς τῶν ἀνδρῶν ἀρετῆς).

Pliny, Ep. 4.19.3-4 does describe a woman listening to Pliny’s recitation, but the scenario is quite different, as she is hidden behind a curtain, and thus not a recognized part of the event, as the Therapeutrides are in On the Contemplative Life.

Pliny, Ep. 4.19.3-4 does describe a woman listening to Pliny’s recitation, but the scenario is quite different, as she is hidden behind a curtain, and thus not a recognized part of the event, as the Therapeutrides are in On the Contemplative Life.)| false
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Ibid., 60 (Colson, lcl): θήλειαν δὲ νόσον ταῖς ψυχαῖς.

See Ross Kraemer, “Monastic Jewish Women in Greco-Roman Egypt: Philo Judaeus on the Therapeutae,” Signs 14 (1989): 342-70; Holger Szesnat, “ ‘Mostly Aged Virgins’: Philo and the presence of the Therapeutrides at Lake Mareotis,” Neotestamentica 32 (1998): 191-201; Szesnat, “ ‘Pretty Boys’ in Philo’s On the Contemplative Life,” SPhiloA 10 (1998): 87-107; Szesnat, “Philo and Female Homoeroticism: Philo’s use of γύνανδρος and recent work on tribades,” jsj 30 (1999): 140-47; Joan Taylor, “Spiritual Mothers: Philo on the Women Therapeutae,” jsp 23 (2002): 37-63.

See Ross Kraemer, “Monastic Jewish Women in Greco-Roman Egypt: Philo Judaeus on the Therapeutae,” Signs 14 (1989): 342-70; Holger Szesnat, “ ‘Mostly Aged Virgins’: Philo and the presence of the Therapeutrides at Lake Mareotis,” Neotestamentica 32 (1998): 191-201; Szesnat, “ ‘Pretty Boys’ in Philo’s On the Contemplative Life,” SPhiloA 10 (1998): 87-107; Szesnat, “Philo and Female Homoeroticism: Philo’s use of γύνανδρος and recent work on tribades,” jsj 30 (1999): 140-47; Joan Taylor, “Spiritual Mothers: Philo on the Women Therapeutae,” jsp 23 (2002): 37-63.)| false
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See Kraemer, “Monastic Jewish Women,” 348.

See Kraemer, “Monastic Jewish Women,” 348.)| false
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Ibid., 366. Kraemer points out that, as far as we can tell from Philo’s presentation, women were only among the men on Sabbath and during festivals. Philo does not explicitly comment on the presence of women among the Therapeutae at Lake Mareotis in Contempl. in sections 1-31. Throughout 1-31 Philo refers to the men of the community. It is not until section 32 we discover women too attend the Sabbath lecture or exposition. Philo explicitly mentions women only in three places (as a part of the audience in Contempl. 32, the elderly virgins in 68-69, and as participants in the Red Sea reenactment in 83-90) and implies their presence twice (in the mention of both Therapeutae and Therapeutrides in Contempl. 2 and in the young men serving as sons to their real fathers and mothers in 72). Other than that, Philo refers to men and men’s virtues.

Kraemer, “Monastic Jewish Women,” 356. Szesnat disagrees and argues that Philo does not approve of the women among the Therapeutae, but their presence, like the matriarchs in the Hebrew Bible, forces his hand to make them a concession, and not an ideal; “Mostly Aged Virgins,” 201.

Kraemer, “Monastic Jewish Women,” 356. Szesnat disagrees and argues that Philo does not approve of the women among the Therapeutae, but their presence, like the matriarchs in the Hebrew Bible, forces his hand to make them a concession, and not an ideal; “Mostly Aged Virgins,” 201.)| false
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Taylor, “Spiritual Mothers,” 54-55.

Taylor, “Spiritual Mothers,” 54-55.)| false
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Philo, Contempl. 37.

Philo, Contempl. 37.)| false
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Kraemer, “Monastic Jewish Women,” 353.

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Philo, Contempl. 48, 60, 61.

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Tacitus, Dial. 2. Tacitus claims that all of Rome was in conversation about a recently given reading. Tacitus, of course, wrote early in the second century ce, but claimed to represent a conversation occurring in the middle of the first century ce.

Tacitus, Dial. 2. Tacitus claims that all of Rome was in conversation about a recently given reading. Tacitus, of course, wrote early in the second century ce, but claimed to represent a conversation occurring in the middle of the first century ce.)| false
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