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Author: Delfim Leão

use of the ports in the south of Attica and also the opening of a way to reach the Corinthian Isthmus. On the other hand, such a policy would certainly imply the existence in Athens of an influential part of the population who was already living, directly or indirectly, off the exploitation of

In: A Man of Many Interests: Plutarch on Religion, Myth, and Magic

Hellenistic Greek and Roman didactic poetry have paid particular attention to the inner workings of the didactic tradition. This trend is in part motivated by a desire to isolate and delineate a distinctive didactic mode and to explore the tension between an intertextual approach (which has it that meaning is

In: Journal for the Study of Judaism

Jos. Asen. 8:5-6 is a poignant statement concerning Otherness and worship of Israel’s living God. Following Joseph’s rejection of Aseneth’s kiss, he states, “It is not fitting for a God-worshipping man who blesses the living God with his mouth and eats the blessed bread of life, and drinks the blessed

In: Journal for the Study of Judaism
Author: Thomas E. Hunt

consequently it ‘offer[s] to the reader a possible way of being-in-the-world, a new way of living in the world.’ 7 Fundamentally, the Life of Hilarion asks the reader to emplot her own life into the general narrative of salvation encountered in scripture and in the Life itself. 8 Moments of ethical

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity

Prolegomena ’s reception of Plato, the final section of this study culminates in a detailed analysis of the author’s hermeneutical strategies, beginning with its endorsement of the Iamblichean curriculum in divergence from other established reading orders, e.g. chronologies from the life of Socrates or

In: Brill’s Companion to the Reception of Plato in Antiquity

contradiction of the entire purpose of humankind’s being, the material and suffering life still remained motivated by a naturally ascentive soul 43 and, therefore, a spiritually blind humanity had entered into an unnatural condition. 44 For this reason God the Word incarnated to allow the divine light to be

In: Jewish Roots of Eastern Christian Mysticism
Author: Klazina Staat

practices easily raised questions concerning the physical and spiritual integrity of the ascetics. 8 My focus on the Lives of Malchus and Amator is motivated by the observation that the secrecy is not merely a historical aspect characterising the couples’ chaste marriages, but, as I will argue, part of a

In: The Hagiographical Experiment: Developing Discourses of Sainthood
Author: Tzvi Abusch

religion. Therefore, in a Mesopotamian context, witchcraft refers not to magical behavior as such, but to inimical behavior, that is, to the practice of magic for antisocial and destructive purposes (though, as we shall note later, not all behavior so labeled was, in fact, motivated by evil intentions

In: Further Studies on Mesopotamian Witchcraft Beliefs and Literature

, Averil Cameron suggested that the Antony could have been written as a response to Eusebius’ Life of Constantine (hereafter Constantine ), the first Christian historian’s unusual account of the first Christian emperor. 6 Cameron pointed out that the probable author of the Antony , the bishop

In: The Hagiographical Experiment: Developing Discourses of Sainthood
Author: Thomas E. Hunt

published in London in 1876 reimagines the life of Jovinian, a monk who was condemned by Jerome and others in the 390s. 12 It begins with a lengthy preface which claims that the book will illuminate ‘that mighty system of imposture which has exercised its baneful influence over a large portion of the human

In: Jerome of Stridon and the Ethics of Literary Production in Late Antiquity