Culture, Religion, and Politics in the Greco-Roman World

Editors

Kendra Eshleman (Boston College), Teresa Morgan (University of Oxford), Laura Nasrallah (Yale University), Maren R. Niehoff (The Hebrew University of

Jerusalem), and Peter Van Nuffelen (Ghent University)

Advisory Board

Milette Gaifman (Yale University), Martha Himmelfarb (Princeton University), Hayim Lapin (University of Maryland), Duncan MacRae (University of California, Berkeley), Jörg Rüpke (Universität Erfurt),

Lieve Van Hoof (Ghent University)

4

Self, Self-Fashioning, and Individuality in Late Antiquity

New Perspectives

Edited by

Maren R. Niehoff and Joshua Levinson

Mohr Siebeck

ISBN 978-3-16-158990-4 / eISBN 978-3-16-158991-1DOI 10.1628/978-3-16-158991-1

ISSN 2510-0785 / eISSN 2568-6623(Culture, Religion, and Politics in the Greco-Roman World)

The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available at http://dnb.dnb.de.

© 2019 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com

This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro-ductions, translations and storage and processing in electronic systems.

The book was typeset by epline in Böblingen using Minion typeface, printed on non-aging paper by Gulde-Druck in Tübingen, and bound by Buchbinderei Spinner in Ottersweier.

Printed in Germany.

Acknowledgements

It is a great pleasure to acknowledge the institutions and people without whom this volume would never have emerged. The essays collected here are the fruits of an international research group on “Contours of the Self in Ancient Mediter-ranean Cultures,” which worked during the academic year of 2017–18 at the Is-rael Institute for Advanced Studies in Jerusalem. The essays are largely based on the international conference concluding the year and the Yohanan Levy Lecture Series during the summer semester of 2018, both of which were superbly co-ordinated by Avigail Manekin-Bamberger. Two members of the group, Alfons Fürst and Gretchen Reydams-Schils, generously made available additional funds to support the conference, and thus enabled us to involve more scholars in our discussions than we had originally anticipated. We thus thank the project “The History of Human Freedom and Dignity in Western Civilization,” which oper-ates in the framework of the European Union’s Horizon 2020 program, and the Notre Dame Workshop on Ancient Philosophy. Moreover, we express our heart-felt thanks to the administrative team of the IIAS and the heads of the Institute, who provided ideal conditions for our cooperative endeavors. Both the outgoing director, Michal Lineal, and the incoming director, Yitzhak Hen, welcomed and supported our group well beyond the call of their duty, including support for the proceedings of the conference. This collection of essays can only be a small token of our gratitude.

We also thank the Ministry of Science and Culture in Lower Saxony, Ger-many, which generously supported the copyediting of this volume, in connec-tion with a joint research project with Reinhard Feldmeier on “Journeys in the Roman East.” The copyediting of the volume was an exceptional pleasure: Sara Tropper worked with astonishing speed, returning the papers “even before the dust could settle,” as one of the contributors remarked, and significantly im-proved the style of the essays. The handsome and coherent appearance of this volume is to her credit. Her collaborator, Marc Sherman, checked all the bib-liographical references with utmost precision and prepared the index. We would also like to thank the anonymous reviewers of the different articles, who pro-vided detailed and thoughtful reports, thus considerably improving the overall quality of the book. Thanks also to the excellent editorial team of Mohr Siebeck, especially to Jana Trispel, Tobias Stäbler and Susanne Mang, who did much be-yond their duty to produce this volume.

Table of Contents

Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . V

Maren R. Niehoff Fashioning this Volume . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Constructing the Self

David Lambert “Desire” Enacted in the Wilderness: Problems in the History of the Self and Bible Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

Matthew Roller Selfhood, Exemplarity, and Cicero’s Four Personae: On Constructing Your Self after Your Model and Your Model after Your Self . . . . . . . . . . . . . . 51

Margaret Graver Interiority and Freedom in Seneca’s De Beneficiis: Acts of Kindness and the Perfected Will . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71

Gretchen Reydams-Schils How to Become Like God and Remain Oneself . . . . . . . . . . . . . . . . . . . . . . . . 89

Karen L. King Becoming Fully Human: Contours and Expressions of the Self according to the Gospel of Mary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105

Yair Furstenberg Rabbinic Responses to Greco-Roman Ethics of Self-Formation in Tractate Avot . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125

Charles M. Stang The Doubled Self and the Worship of the Gods . . . . . . . . . . . . . . . . . . . . . . . . 149

VIII Table of Contents

Joshua Levinson The Divided Subject: Representing Modes of Consciousness in Rabbinic Midrash . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169

Laura Nasrallah The Worshipping Self, the Self in Light . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187

Edward Watts The Senses, the Self, and the Christian Roman Imperial Subject: Hagia Sophia as a Space of Directed Interiority . . . . . . . . . . . . . . . . . . . . . . . . 213

Self-Fashioning

Catharine Edwards The Epistolographic Self: The Role of the Individual in Seneca’s Letters . . . 227

Eve-Marie Becker Paul’s Epistolary Self in and around Philippians . . . . . . . . . . . . . . . . . . . . . . . 253

Ilaria L. E. Ramelli Autobiographical Self-Fashioning in Origen . . . . . . . . . . . . . . . . . . . . . . . . . . 273

Maren R. Niehoff A Hybrid Self: Rabbi Abbahu in Legal Debates in Caesarea . . . . . . . . . . . . . 293

Irmgard Männlein-Robert Move Your Self: Mobility and Migration of Greek Intellectuals to Rome . . . 331

Reuven Kiperwasser Narrating the Self: Tales of Rabbi Zeira’s Arrival to the Land of Israel . . . . . 353

Self and Individual in Society

Clifford Ando Self, Society, Individual, and Person in Roman Law . . . . . . . . . . . . . . . . . . . . 375

Jörg Rüpke Urban Selves: Individualization in Roman Cities . . . . . . . . . . . . . . . . . . . . . . . 393

Table of Contents IX

Sarit Kattan Gribetz Constructions of the Self through Time: Gender, Text, Embodiment, Experience . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 419

Mira Balberg The Subject Supposed to Forget: Rabbinic Formations of the Legal Self . . . 445

Ishay Rosen-Zvi Two Midrashic Selves: Between Origen and the Mekhilta . . . . . . . . . . . . . . . 471

Alfons Fürst Individuality and Self-Agency: The Self in Origen’s Metaphysics of Freedom . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 505

Tobias Nicklas Constructing Individual Selves within Social Hierarchies: The Letters of Copres and Synesios . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 523

List of Contributors . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 537

Index of Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 543

General Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 549

Fashioning this Volume

Maren R. Niehoff1

The roots of the Western (Christian) Self, with its emphasis on uniqueness and interiority, have fascinated scholars for several generations. Augustine usually plays a key role in narratives sketching a linear development from antiquity to modernity, and points to a clear progression from social forms of living with an outward orientation to the emergence of a robust Self turned inward.2 Given the prevalence of such a focus in modern scholarship, it may come as a surprise that the present volume contains no article on Augustine. This volume gathers the fruits of a conference and a lecture series in memory of Yohanan Levy, which took place in the summer of 2018 at the Israel Institute for Advanced Studies in Jerusalem. Experts in different disciplines convened to discuss constructions of the Self, forms of self-fashioning, and conceptions of individuality in Late Antiq-uity. No teleology is constructed here, no climax envisioned towards which au-thors gravitate (or from which they deviate). Indeed, no claim is made about Late Antiquity as a time when the real individual Self was discovered, and the ground prepared for Medieval and Modern European notions.3

We instead offer horizontal perspectives on constructions of the Self and il-luminate them by comparison to processes of self-fashioning and forms of in-dividuality, highlighting the fluid boundaries between these notions. Committed to a rigorous interdisciplinary approach, we study philosophical, literary, his-torical, and material evidence, arguing that these different aspects should not be set apart, but rather appreciated as complementing each other. The Self, we suggest, is rarely completely isolated and exclusively turned inward, but usually shows some awareness of its environment and social embeddedness. Vice versa, self-fashioning and constructions of individuality often imply a dimension of in-trospection and self-awareness. The enormously complex relationship between

1 Thanks to Teresa Morgan for her extremely helpful comments on a draft of this chapter.2 See esp. Misch 1907; Brown 1967; Taylor 1989; Stroumsa 1990; Koch 2008; Mar-

ion 2012. Fuhrer 2008 offers a fresh literary analysis of the Confessions, taking Augustine’s political concerns into account.

3 See also Kugel 2017: 259, who humorously comments on the discovery of the Self in ever new periods, depending on the respective scholar’s field of specialization. He concludes: “On balance, it seems unwise to approach this matter in terms of the individual; a closer look reveals that such an absolute creature does not exist even today, as for its ‘emergence,’ it seems to come and go even within a single society in a single period.”

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interiority and exteriority is investigated here in a great variety of sources from different cultural and religious backgrounds. Rather than focusing on one spe-cific tradition, we give equal attention to “Pagans,” Jews, and Christians as par-ticipants in broader cultural discourses.4

We recognize multiple discourses illuminating notions of interiority and ex-teriority, bearing in mind the dependence of each construction on a specific so-ciety, religion, or philosophical school. We ask not only how philosophers re-flected upon themselves and defined the kernel of the human personality, but also how figures from jurists and rabbis to architects and emperors endeavored to direct the construction of interiority, self-fashioning and individuality by cre-ating spaces for the experience of individuality and self-reflection, which could then be inhabited by those under their influence. In other words, we approach our subject both from below, namely, from the perspective of the experiencing individual, and from above, namely, from the point of view of authorities in a position to influence the self-perception of others. On both levels, we appreciate the impact of the constructor and avoid essentializing any specific construct. We also investigate the reciprocal relations between the two realms, pointing to ways in which society shaped the Self and the individual, and vice versa, how individ-ual self-definitions affected society.

Our approach is emphatically interdisciplinary and moves away from an ex-clusive focus on select philosophical treatises, which have been given special at-tention in the study of the Self. We aim for a more integrative perspective that includes letters, legal texts, Bible commentaries, historical treatises, and materi-al culture, which are usually the domain of literary scholars, experts of exegesis, and historians. We also cross linguistic boundaries and examine sources in Latin, Greek, Hebrew, and Aramaic. Rabbinic literature, which is usually left out of studies of Late Antiquity, is an important part of our project and illuminates the diverse ways in which Jews saw themselves and contributed to wider discourses.5 Christian authors, both orthodox and heterodox, are integrated as parts of the overall picture, interacting with others, not as magnets towards which the gener-

4 I use “Pagan” in inverted commas to signal that this term reflects an external perspective, as stressed by Fédou 1988: 31–7; Belayche 2018.

5 While rabbinic literature is the largest literary corpus of the Eastern Roman Empire, it has been virtually ignored in standard works, such as Late Antiquity: A Guide to the Postclassical World (Bowersock et al. 1999) and the Oxford Handbook of Late Antiquity (Johnson 2012). However, the new Oxford Dictionary of Late Antiquity (Nicholson 2018), which engaged Phil-ip S. Alexander as an area advisor, features a welcome number of entries on Judaism and rabbin-ic sources. Two leading journals in the field, namely Antiquité Tardive and Journal of Late Antiq-uity, feature only a handful of articles on the topic (Hezser 2006; R. Cohen 2016; Applebaum 2011; Balberg 2015; Watts Belser 2015). Goodman and Alexander 2011 drew attention to this state of scholarship and called for a bridging of the gaps. They offered a collection of in-troductory essays, which was accompanied by a collection of introductions to each of the major rabbinic corpora (Ben-Eliyahu, Cohn, and Millar 2012).

Fashioning this Volume 3

al discussion moves. Many “Pagans” populate this volume as vigorous discussion partners, not as losers in a historical battle.

This volume engages thriving discussions of the Self in Antiquity, which were largely initiated by a group of French scholars. Michel Foucault (1976, 1988) out-lined the contours of the field by describing technologies of the Self in a variety of texts, paying special attention to Seneca’s Letters. Foucault underlined the so-cial embeddedness of discourses on the Self and pointed to implied structures of power, pre-Christian forms of sexuality, and non-confessional paradigms of self-examination. Vernant (1989) influentially distinguished between the individual within groups (“l’individu stricto sensu”), the subject (“le sujet”), and the intro-vert Self (“le moi”). These different categories are associated with specific literary genres: the individual with biography, the subject with “I” speech, and the intro-vert Self with strictly private, autobiographical writings. Based on this rigorous distinction, Vernant concluded that Classical Greece did not know the introvert Self and encouraged a clear separation of disciplines with emphasis on Augus-tine as a turning point. This distinction has remained influential until today, as can be seen in the recent collection of articles Le moi et L’intériorité (Aubry and Ildefonse 2013), which accepts Vernant’s definitions, but identifies traces of in-teriority in a wider spectrum of literary genres than autobiography.

Following these beginnings, scholars of ancient philosophy have dominated the study of the Self. Christopher Gill (1996, 2006, 2009) offered seminal studies in which he analyzed philosophical discourses in view of literature and tragedy. Gill points to our modern predisposition for Cartesian categories and warns us not to look for inner and distinctly subjective notions of the Self in Antiquity. Proper readings of the ancient texts require a different approach and a great-er sensitivity to the social embeddedness of personality. The ancient Self, Gill argues, is best defined as an “objective participant,” which implies that individu-als largely play the roles offered by their society. They remain oriented towards objective norms rather than developing an autonomous, inner personality. Gill’s call for caution is well heeded in this volume, and ancient constructions of the Self are investigated with attention to their social context. At the same time, how-ever, we move beyond the notion of an “objective participant” and investigate diverse combinations of interiority and exteriority. Furthermore, we extend the field of investigation by comparing “Pagan,” Christian, and Jewish sources and by arguing that political authorities often constructed patterns of shaping the Self.

Several scholars have pointed to the central contribution of Stoicism to an-cient discourses on the Self. Gretchen Reydams-Schils (2005) analyzed the Roman Stoics, especially Musonius Rufus, and pointed to their assumption of an irreducibly personal self, which departs from Platonic notions because it is embedded in the specific circumstances of each person. Social involvement does not need to be transcended in this school, but rather provides a space for self-

4 Maren R. Niehoff

fulfillment and ethical action. Furthermore, Sorabji’s encompassing study, Self: Ancient and Modern Insights about Individuality, Life, and Death (2006) offers incisive studies of the human Self, personal identity, and self-awareness, ranging not only from Antiquity to modernity, but also from West to East. Sorabji em-phatically argues for the rich variety of views in the ancient world and stresses that the Stoics developed a distinctly personal sense of the Self. Unlike Plato, who posits an ideal and universal, rational Self, which transcends specific char-acter traits, the Stoics paid serious attention to the circumstances of one’s life and individual traits. Sorabji draws attention to the literary genre of the biog-raphy, which became prevalent in Hellenistic times and encapsulates the grow-ing interest in distinct personalities. Moreover, Sorabji’s monograph Emotion and Peace of Mind (2000) analyzes inner-Stoic debates following Chrysippus’ influential definition of the emotions as evaluative judgments, which require conscious assent. Seneca is shown to struggle with the problem of physical re-sponses, such as shivering, which seemingly defy rational control and are thus not within the realm of assent.6 Following Reydams-Schils and Sorabji, this vol-ume pays special attention to Stoicism, while at the same time engaging Pla-tonism. Several articles raise the question whether Stoic positions ultimately converge with Platonic ones, as both formulate normative and thus objective de-mands on the individual. Charles Stang specifically discusses Neo-Platonic au-thors as significant participants in discourses about the Self, and Karen King argues that Platonic ideas contributed to the construction of the Self in the Gos-pel of Mary.

Graver (2002, 2007) highlighted the centrality of the emotions for Stoic phi-losophers and their concern to examine, correct, and purify them. In Graver’s reading, the Stoics promote a high degree of introspection to monitor the up-surge of emotions, which are understood as complex judgments about what we regard as valuable in our surroundings. The Stoics did not simply advocate an eradication of the emotions but aimed at a therapy, which elevates them to a higher, rational level and thus helps human beings to live the kind of life they are destined for as humans. In this volume, Graver further develops her approach by examining Seneca’s notion of beneficence, which allows for a concrete rela-tionship with the social environment and defines Self in terms of the Other.

Following Foucault, Shadi Bartsch (2006) studied Seneca in the context of Roman culture with special emphasis on literary analysis, feminist perspectives,

6 See also the collection of articles edited by Marie-Odile Goulet-Cazé (2011), which investigates the notion of assent and human impulse in a series of Stoic philosophers. Of spe-cial interest to our volume is the essay by Wilfried Kühn, who highlights that the Stoics intro-duced the notion of self-attachment as a condition of self-preservation. Furthermore, Laurand (2014) offers a detailed analysis of Musonius Rufus, engaging with the scholarship on the Self. He argues that Musonius interprets marriage as a space which allows human beings to combine the care of the Self with the care for the Other. Wildberger (2006) addresses issues of individ-uality in the context of Seneca’s broader notion of the world guided by providence.

Fashioning this Volume 5

and political background. Sexuality plays a key role in her work. Seneca’s phi-losophy emerges under her pen as a form of inscribing oneself into society and using its structures as metaphors of the Self, rather than withdrawing from pol-itics, as has often been assumed. Bartsch and Wray (2009) edited a volume on Seneca and the Self, which calls for a fresh appreciation of his contribution to an-cient discourses and bridges the disciplinary gap between philosophy and trage-dy. The third section of that volume, with articles on “Seneca and Roman Cul-ture” by Elizabeth Asmis, Catharine Edwards, James Ker, and Shadi Bartsch, is especially relevant for our project, as it provides a paradigm for studying the con-nection between philosophical, literary, and political dimensions of the Self. In our volume, this paradigm is extended to a much broader variety of sources, re-ligions, and cultural contexts, including material evidence as well.

The domain of Self-fashioning is usually occupied by literary scholars, be-ginning with Stephen Greenblatt, who coined the term in the context of Renais-sance studies (Greenblatt 1980). Greenblatt promoted the New Historicist ap-proach, which interprets literary works as part of broader cultural and political structures. On this view, the literary and aesthetic dimension cannot be isolated from the historical but must be appreciated as an integral part of it. Greenblatt’s notion of self-fashioning has been fruitfully applied in Classical studies by Tim Whitmarsh, who eloquently analyzed authors of the Second Sophistic in situ-ations of cultural hybridity within the Roman Empire (Whitmarsh 2001). Their fragmented Selves and ironical self-positioning within Greco-Roman society re-flected and shaped their historical experience. In Whitmarsh’s interpretation, the very act of writing constitutes the Self, which remains open to new reconfigura-tions on other occasions of written self-expression. More recently, two experts of Latin literature, Alexander Ahrweiler and Melanie Möller, edited a German-English collection of articles entitled Notions of the Self in Antiquity and Beyond (Arweiler and Möller 2008). This volume bridges the gap between philosophi-cal and literary discourses as well as between Latin and Greek sources. The con-tributors offer close readings of a great variety of texts and address questions of self-reflection, individuality, and personal identity. Special attention is paid to connections between ancient and modern notions, without, however, positing a linear development based on theological continuity. Following these literary studies of Self-fashioning in Antiquity, our volume extends the field of investiga-tion to include “Pagan,” Jewish, and Christian texts as well as material evidence. The essays on Self-fashioning pay special attention to techniques of writing and the epistolary genre – a prime vehicle for constructions of personal selves. The fluidity of boundaries is underlined by the fact that Catharine Edwards discusses Seneca’s self-fashioning in the context of Stoic philosophy and Matthew Roller in the first section concludes his essay on Cicero with remarks on Greenblatt’s no-tion of Self-fashioning. The essays collected here move beyond previous studies by arguing that authors in positions of authority not only responded to struc-

6 Maren R. Niehoff

tures of power in their society but also creatively shaped them for their implied audiences and communities.

Notions of individuality have predominantly been studied by historians. Re-cently, Clifford Ando and Jörg Rüpke have highlighted the agency and perform-ance of individuals in the multifaceted world of the Roman Empire, Ando with emphasis on the relations between center and periphery, Rüpke with special at-tention to religious rites.7 The two scholars have moreover collaborated to illumi-nate boundaries between public and private spheres in ancient religion and law (Rüpke and Ando 2015).8 A landmark on the way to our volume is the collection of articles The Individual in the Religions of the Ancient Mediterranean (Rüpke 2013). This volume aims at getting beyond the traditional model of polis-religion and uncovers forms of private religiosity in a wealth of different sources, espe-cially in material evidence and inscriptions. “Pagan,” Christian, and even two Jewish sources from the Hellenistic and rabbinic realm are included. Forms of individuation have thus been exposed in ancient religions, which are independ-ent of modern modes of conceptualization. Following the historical and interdis-ciplinary approach proposed by Rüpke, we focus in this volume on mechanisms of constructing individuality in “Pagan,” Jewish, and Christian texts, but also pay attention to implied contours of self-reflection and introversion. Some of the contributions show close connections between the Self and the individual, while others underline their difference.

While Christian authors have generally been recognized as participating in discourses about the Self and even significantly shaping them, Judaism has prompted polarized discussions. Some scholars saw Jews as active participants in wider discourses, while others highlighted their isolation.9 Notions of the Self and individuality have proven significant test cases, as they engage archetypal as-sumptions about the Jews as a tight ethnic group versus Greco-Roman individu-alists. In these controversies Philo of Alexandria has first come into focus, as he wrote in Greek and obviously engaged Hellenic traditions. Emile Bréhier (1950) pointed to Philo’s adoption of Stoic notions of self-preservation and self-aware-ness. Maren R. Niehoff (2012) showed his innovative use of biographies, which narrate individual lives of distinct personalities. Moreover, Niehoff (2018) pro-vided the first intellectual biography of Philo and argued for his increasing orien-tation towards Stoic philosophy, which was prevalent in Rome, where he spent

7 Ando 2000, 2003, 2008; Rüpke 2006, 2010, 2011, 2016.8 Ando and Rüpke complement the insights of John Scheid 2013 (translated into Eng-

lish by Ando), who has studied notions of individuality in Roman religion, stressing its social dimension and warning us not to inject Christian, especially German-Protestant, notions into the discussion of ancient texts.

9 Compare the divergent views of Stemberger 1987; Alexander 1990, 1992 a and b, 1998, 2011, 2016; Lappin 2000, 2012; Dohrmann and Stern 2008; Dohrmann and Yoshi-ko Reed 2013, who argued for mechanisms of integration, while Stern 1994, 2003; Schremer 2010; Rosen-Zvi 2011, 2017, argue for Jewish isolation.

Fashioning this Volume 7

several years as the head of a Jewish embassy to Gaius Caligula. In Niehoff ’s handling, Philo emerges as an author who became aware of playful ways of self-fashioning through writing and moved from Platonic, strongly transcendental models of selfhood to Stoic ideas about the individual as embedded in society.

Other areas of ancient Judaism have been drawn into the discussion of the Self. Carol Newsom (2012) ushered in new research into the construction of the moral Self in Biblical and post-biblical literature. Heeding her call, David Lam-bert (2016) and Françoise Mirguet (2017) studied constructions of the Self in Bible interpretation, showing that especially Hellenistic Jews of the Second Tem-ple Period interpreted key-terms of the Bible as a code for interiority and inner emotions. Rabbinic literature has also been investigated with a view to the ques-tion whether notions of the Self-care can be identified. Steven Fraade (1986) and David Biale (1992) ushered in the discussion with studies of ascetic practices among the rabbis. Michael Satlow (2003) and Jonathan Schofer (2003, 2005) fol-lowed with detailed analyses of rabbinic texts, which suggest that Torah study was conceived as a kind of Self-care in Greco-Roman terms. Dina Stein (2012) and Joshua Levinson (2012) explored literary strategies of self-reflection in rab-binic literature, while Mira Balberg (2014) argued that the rabbis remapped the world of purity by introducing the Self as a conscious agent capable of self-re-flection and self-awareness. Most recently, Ayelet Hoffmann Libson (2018) has shown that legal discussions in both Palaestina and Babylonia increasingly in-corporate personal and subjective information, demanding of their clients to ex-amine themselves and reflect upon themselves. By contrast, Adi Ophir and Ishay Rosen-Zvi (2018) confirmed the rabbis’ staunch opposition to their environment and suggested that they remained oblivious to notions of the Self. This scholarly dispute finds expression in the present volume, too. While most contributors dis-cussing rabbinic sources point to structures of Self, Self-fashioning, and individ-uality, Rosen-Zvi highlights the rabbi’s unique sense of complete absorption in the Biblical text, which leaves no space for self-reflection.

Outline of this Volume

This volume is divided into three sections, each containing essays on “Pagan,” Jewish, and Christian materials which are arranged in chronological order. The volume moves from “Constructing the Self ” to “Self-fashioning” and “Self and Individual in Society,” that is, from notions traditionally defined in philosophi-cal terms to more literary and social domains. True to our interdisciplinary ap-proach, we seek to underline the fluidity of boundaries between these categories and discuss aspects of social embeddedness, literary strategies, and material ev-idence in the first section, while connecting forms of Self-fashioning to both philosophical and social issues. Individuality, too, is investigated with a view to

8 Maren R. Niehoff

the other two categories, namely, the introvert Self and literary strategies of Self-fashioning.

The section “Constructing the Self ” opens with an essay by David Lambert, who reflects on modern inquiries into ancient forms of interiority. Alerting us to the dangers of projecting our own assumptions onto Antiquity, he argues that the Bible and its interpreters are a prime site for examining such retroactive imposi-tion of interiority. Lambert investigates the test-case of the Hebrew expression ta̓ avah, which the Greek and Latin translators and interpreters of the Bible regu-larly rendered as “desire.” Philo even embarks on a detailed explanation of inward desire and directs his readers how to control it. Lambert, by contrast, stresses that the original Hebrew use of ta̓ avah was far more bodily and socially embedded. In fact, its meaning is close to “demand” and presupposes interaction, akin to some cognitive models. Lambert’s essay raises the question whether and to what extent interiority can be identified as a self-contained, isolated phenomenon. Interiori-ty, he suggests, is better understood as one end of a complex scale, which usually implies some awareness of Other as well as a reinterpretation of earlier traditions. These issues resurface throughout this volume, especially in Joshua Levinson’s analysis of rabbinic exegesis, in Catharine Edwards’s discussion of Seneca’s self-fashioning, in Mira Balberg’s reconfiguration of memory and forgetting in rab-binic literature as well as in Alfons Fürst’s study of Origen’s exegesis.

Matthew Roller discusses Cicero as a Roman intellectual and offers an in-novative analysis of the well-known four personae theory in De Officiis. Careful to avoid Cartesian categories, Roller draws on Elwin Hofman’s four axes of the Self, which revolve around degrees of interiority, stability, holism, and auton-omy. He argues that Cicero, based on Panaetius, develops notions of interiority, autonomy, and consistency, while stability remains marginal. Roller moreover underlines the social embeddedness of Cicero’s Self by investigating the role of personal exemplars for the development of the individual persona, which is “up to us.” Fashioning one’s Self according to role models emerges as a distinctly Roman way of constructing and promoting oneself in society. Roller concludes his essay by studying the test-case of Cicero himself, who was a homo novus and thus keen on adopting role models from outside his family. A close reading of his use of Marcus Aemilius Scaurus as a model reveals that Cicero cleverly con-structed him differently on different occasions, creating for himself alternative paradigms, which suited the respective contexts in which he acted and fashioned himself. The flexibility of the Self is thus intricately connected to the social con-text in which it is shaped and to which it responds. Roller’s essay lays the foun-dation for other investigations into the contingency and flexibility of the Self. In the second section of this volume, Maren Niehoff investigates Rabbi Abbahu’s different forms of self-fashioning in the changing contexts of his communal ac-tivity, while Tobias Nicklas in the third section points to the boundaries of indi-vidual Selves in situations of conflicting social duties within Christianity.

Fashioning this Volume 9

Margaret Graver explores Seneca’s rather neglected treatise “On Benefits” and argues that this treatise provides important insights into the Stoic under-standing of the individual’s inner life. As we might expect from a Stoic phi-losopher, Seneca defines gift-giving and other acts of kindness in terms of the intention they express: a benefit is essentially a “transaction between minds.” However, he also issues a qualifier to Stoic intentionalism, in that he emphasizes the observable results of acts of kindness, the way they impinge upon the world and other people. Further, he indicates how a committed Stoic can adhere to a strong conception of divine providence while also insisting on the freedom of individual action. In Graver’s handling, the treatise “On Benefits” emerges as essential reading for the Stoic theory of action and equally for Stoic theology. Graver’s study of Seneca anticipates Alfons Fürst’s discussion in the third sec-tion, which treats Origen’s notion of free will in the context of the Self and the Christian community.

Gretchen Reydams-Schils draws attention to the contribution of Stoic philos-ophy to the ancient discourse about the Self in relation to the Divine. She opens by reviewing Platonic and Aristotelian notions of imitating God as an ethics that aims at an ideal and thus de-personalized Self. In these philosophical traditions, she argues, the specific qualities of a person as well as her social connections are ultimately transcended for the benefit of a universal ideal that is not strictly speaking Self but identified with the normative Divine. The Stoics, by contrast, develop a robust sense of the Self, which remains personal even in the face of god. Her prime example is Musonius Rufus, the first century CE Roman philos-opher, who suggested that the Divine embraces virtues which are utterly human. Thus, when human beings imitate the deity, they do not transcend humanity, but on the contrary implement their own pristine values via an imitation of the deity. Reydams-Schils’ essay anticipates other contributions dealing with the tension between the Self and the Divine. Yair Furstenberg treats this topic in the context of the rabbis, and Charles Stang does so regarding several Neoplatonists. Eve-Marie Becker takes up the topic with regard to Paul.

Karen L. King investigates the Gospel of Mary, a second-century Christian text that elaborates the appearances of the risen Savior to Mary and other dis-ciples in the Gospel of John by reference to a Platonizing philosophical approach to the Self. The Gospel of Mary identifies the true Self as non-material, compos-ed of the soul and guided by the mind. This “inner human” is identified with the Johannine descending and ascending Son of Man, whom the reader is asked to “put on,” based on Paul’s language of spiritual clothing. Rooted in the tran-scendent Good, the Self is to overcome the Powers of ignorance and wrath that rule the world by means of study, visions, and ritual performance in this life, and at death by ascent beyond time. King concludes by asking how the Gospel en-visions human beings, who accept its strongly transcendental interpretation of the Self, as actually living in this world.

10 Maren R. Niehoff

Yair Furstenberg asks whether the rabbis participated in broader Greco-Roman discourses about self-cultivation. Focusing on the Tractate of the Fathers, the only extant wisdom text of the rabbis, which has already drawn a lot of schol-arly attention, Furstenberg proposes to nuance previous insights by stressing the rabbis’ transformation of Greco-Roman notions. While indeed familiar with such wide-spread ideas as self-knowledge and choice of individual lifestyle, the rabbis translated them into distinctly religious images of being judged before God. Furstenberg concludes with a comparison to Epictetus, who also integrat-ed the Divine into his discourses, but – unlike the rabbis – did not turn his god into the judge of one’s actions, but rather related to him as a helper on the way to one’s own self-perfection.

Charles Stang studies notions of the double Self among Neo-Platonists and its effect on the worship of the “Pagan” gods. Stang examines Plotinus, the foun-der of Neo-Platonism, and two later representatives of that school, namely, Por-phyry and Iamblichus, who are known for their dispute about the role of ritual. Plotinus formulates an influential theory of the Self as fundamentally doubled, insisting that each embodied individual has an undescended intellect, a sort of counterpart abiding forever in the intelligible realm. While Porphyry endorses this model of selfhood, promoting contemplative ascent as a means of deification and a replacement of ritual practice, Iamblichus insists that human beings are fully exiled from the intelligible realm. In his view, the divine double descends into embodiment and requires salvation through “theurgy.” Stang concludes by drawing attention to some later echoes of the notion of the doubled Self.

Joshua Levinson argues that rabbinic Midrash not only interprets Scripture but does so by creating a new dialogical interiority for its characters. He focuses on one specific Midrashic collection, Genesis Rabbah, and employs the litera-ry categories of direct and indirect modes of representation to highlight how the Biblical characters are transformed by the rabbis into divided and conflicted selves. The inner dialogues and introspections, which are attributed to the Bib-lical characters, become a vehicle for the reader’s self-examination and foster a certain type of divided consciousness; of being both inside and outside the text at the same time. Treating rabbinic Midrash, which is composed in He-brew and Aramaic, Levinson shows that the rabbis shared broader sensibilities and considered introspection as an important feature of their religious heroes. This investigation into the construction of an inner Self through Bible exegesis is complemented by Mira Balberg’s analysis of rabbinic instructions regarding an individual’s memory and forgetting.

Laura Nasrallah investigates constructions of the Self through light in a var-iety of Byzantine sources, ranging from the sixth-century Riha fan and the con-temporary philosopher Philoponus to church mosaics and architecture. She explores Philoponus’ theory of vision to show that, rather than simply under-standing sight as extramissionist or intramissionist, he emphasizes the medium

Index of Names

Abraham 173, 174, 175, 176, 221, 361, 364, 443, 482, 493n144

Achilles Tatius 189Aelius Aristides 235, 336, 398, 406Aelius Theon 174Africanus 56–7Ahrweiler, Alexander 5Akavia ben Mehalalel 138Alexander of Alexandria 275Alexander of Aphrodisias 79n34, 197n49Amelius 153, 340, 343, 346, 346n77Ammonius Saccas 198, 198n51, 199, 275,

289, 338, 339Amos (prophet) 406Anderson, Garry 27, 28n21Ando, Clifford 6, 14, 375–92, 399n33Anthemius of Tralles 205n91, 216Appian 213Apuleius 405Arculf (Bishop) 220, 221Arendt, Hannah 225–6n47Aristotle 72, 72n3, 90–5, 99, 161, 187,

197n49, 198, 198n51, 199n54, 199n55, 200, 200n59, 200n61, 200n63, 201, 201n65, 202, 202n70, 203, 334, 345, 376, 377, 512–3

Asclepius 398, 405Asconius 65, 66–7Athanasius 285, 286, 287Atticus 230, 254Aufidius Bassus 237Augustine 1, 1n2, 3, 165–6, 213, 213n2,

268, 268n62, 334, 420Aurelian 341Aurelianus 341Aurelius Augustinus 347

Babatha 304Balberg, Mira 7, 8, 10, 11, 14, 15, 127,

127n11, 294n5, 294n7, 429n41, 495–69, 527n20

Barr, James 41n70Bartsch, Shadi 4–5, 261, 265n47Ben Sira 43–4Ben Zoma 143–4, 494n148Boaz 180Bruns, Gerald 489Brutus 248Buber, Martin 436n68Burckhardt, Jacob 523n2Butler, Judith 188, 188n2

Caesar 54, 303, 334, 376, 378, 379, 380, 381, 385

Cameron, Averil 296Caracalla 293, 293n2, 302, 314Carlebach, Elisheva 419n1, 432Caston, Victor 197n48Cato 60, 62, 67n35, 239n50, 241, 241n61,

241n63, 242, 245Cato the Younger 241, 248Catulus 65Celsus 283, 516Chaeronea 376Chrysippus 4, 72, 73, 75, 75–6n18, 76,

77–8, 79, 84n53, 85, 93n8, 248n94, 515n42, 516n49, 516n51, 518

Cicero 8, 12, 51–70, 229–230, 233, 238–9, 241, 246, 248, 253–257, 334, 385, 386–7, 399, 408

Claudius 341, 382, 383Clement 239, 283, 288, 474n24Coats, George 30, 32n39, 34n43, 35n46,

36n53, 37n59Cohen, Herman 436n68Constantine I 222, 223, 224, 299n28, 405Copres of Oxyrhynchus 16Corbin, Henry 149n1Cotton, Hannah 304, 304n49Cross, Frank M. 429

David 40, 44–5, 180, 222, 223, 345

544 Index of Names

Dawson, David 475n31, 490De Lange, Nicholas 475n36, 476n41De Ligt, Luuk 332Demetrius of Phalerum 72n5, 86n57, 229Demetrius of Alexander 288n52Demetrius the Cynic 242, 242n68, 288Democritus 245Deren, Maya 425n23Derrida, Jacques 13, 353, 354, 355, 361,

362Descartes 153, 436Diocletian 16, 297, 297n19, 298n20, 301,

305n54, 309, 314–5, 524–5, 526, 527Diogenes Laërtius 120n47, 114, 130, 231Diogenes of Saleukia 339Diogenes the Cynic 137, 143Dionysius the Areopagite 166, 203–4n80,

286, 288, 289, 305, 305n54Dodds, Eric R. 151, 166, 338Dohrmann, Atalie 293n1, 294Domitian 335, 388Dressler, Alex 102, 236n38, 241n66,

247n89

Eck, Werner 293n1, 298Eleazer ben Arakh 129, 132, 132n33, 136,

137, 313, 472Eliot, T. S. 166Elisha (prophet) 188Epictetus 10, 97n16, 98, 137, 137n54,

137n55, 137n57, 139n64, 141–2, 174, 177, 199, 239, 241, 396n18, 510, 510n13, 511n17, 515n42

Epicurus 71, 72n5, 231–2, 233, 234, 246Esau 149n2, 169, 171, 172, 172n14, 173,

177, 178, 276, 427n29Eubulus 340Eudemus 335, 336Eusebius of Caesarea 274, 274n5, 275,

282, 284, 286, 288, 289, 290, 295n9, 299, 299n28, 301, 478

Eve 315, 433n57Everitt, Anthony 229Ezekiel 190, 192, 194, 195, 195n37, 196,

489Ezra 363–4, 423–4, 425, 425n23, 426, 427,

427n29, 428, 428n36, 429, 430, 431, 431n47, 434n4

Fabius Maximus 54, 60Feichtinger, Hans 155Firmicus Maternus 347Florentinus 380Flusser, David 482Foucault, Michel 3, 4, 12, 26n6, 52,

52n2, 174, 232, 233, 236n39, 259, 260, 260n25, 262, 263, 263n35, 264, 264n40, 265, 436, 438

Fraade, Steven 7, 126n6Frank, Georgia 193Frankel, David 30Freud, Sigmund 436Freedman, Daniel N. 479

Galatia 259Gemina 340, 342Genette, Gerald 182Gill, Christopher 3, 51, 54n8, 57n14,

61n22, 175, 239, 239n50, 241, 247n93

Ginsberg, Harold L. 27n13Ginzberg, Louis 474Glikl of Hameln 15, 421, 430–434, 436,

437Goldin, Judah 130–1, 136, 137, 487n104Gordian III 339Gordon, Pamela 231Goshen Gottstein, Alon 477n45, 478n49,

490n121, 494n150Gracchus. 65Graetz, Heinrich 474Graver, Margaret 4, 9, 60n21, 62n23, 71–

88, 99n21, 100n25, 101n29, 102n33, 174n28, 232n24, 237, 243–4, 244, 246, 246n86, 247, 459, 505n2

Greenblatt, Stephen 5Greenfield, Jonas 27Gregorianus 297Gregory Thaumaturgus 287, 295, 295n9,

296, 297, 302

Haberman, Devora Bonna 425Habinek, Tom 231Hadot, Pierre 244, 438, 492n136Hadrian 337, 381, 386, 482Hadrianus 335Hamburger, Kate 170

Index of Names 545

Hannibal 54, 60Hanson, Richard P. C. 484, 484n87, 489,

493Harrill 112, 112n30Hartenstein, Judith 113n31, 116, 117–8,

118n42, 118n44Harvey, Susan Ashbrook 196, 219Hecaton of Rhodes 72Heinemann, Joseph 489–90Helena 222Helios 190, 195n40, 203n77Henriksen, Erin 443Heraclas 274, 275Hercules 57, 96, 97Herman, David 172n17Herman, Geoffrey 300, 301Hermotimus 136Hezser, Catherine 126n6, 294, 299n27,

460Hippocrates 134, 135, 136, 136n50Hippolytus 86n56, 474n19Hofman, Elwin 8, 58Holloway, Paul A. 258Horace 143, 144, 331, 342Horden 332Humfress, Caroline 293, 293n3Hunter-Crawley, Heather 196, 196n41,

196n 43, 205n87, 205–6n92Hypatia 528, 528n25

Iamblichus of Chalcis 10, 149, 161–64, 165–6, 284, 343

Isaac 172, 172n14, 173, 179, 175, 176, 177, 221, 316, 481, 482, 484n86, 490n125

Isaac, Benjamin 297n18, 298, 298n24Isaiah 33n41, 192n21, 193, 429, 477n48,

489, 490n124Isidore of Miletus 216Iulia Agrippina 298n22Iuliana 298Iuvenal 335

Jacob (Biblical) 149n2, 169, 171–2, 173, 174, 177, 178, 179, 276, 316, 427n29, 481n71

James, Liz 201, 205Jeremiah 16, 33n41, 143, 144, 427n31,

430n46, 490n24, 505, 506, 510

Jerome 190, 284, 288, 288n50, 288n51, 288n52, 473n18, 477n44

Jesus 11, 12, 106–107, 109n15, 110, 112, 113–4, 115, 117n40, 135n47, 141n67, 149n2, 166, 205, 217, 221, 223, 224, 258, 266, 267n57, 279–9, 285, 286, 430, 481n71, 483, 483n79, 483n85, 484, 491n128, 494n149, 511–12, 513n35, 532n45

John Chrysostom 215–6, 222n37, 203, 206, 475n28

Jones, Tamsin 422Joseph (Biblical) 177–81, 484n86Joseph (Father of Jesus) 278Josephus 137n85, 297n18, 297n26, 316,

316n7, 409, 409n77Julian (the Apostate) 165, 203n77, 381Justin 275, 283, 337, 478n48Justin II 221

Kant, Immanuel 436Kimmelman, Reuvan 473Kister, Menachem 477n44, 481n69, 176Krauss, Shmuel 474Krueger, Derek 193n28, 220–1Kugel, James 1n3, 27n12, 419n2

Laban 178, 315Lacan, Jacques 448Laelius 54, 242Laidlaw, James 233Lambert, David 7, 8, 21–46, 182, 493n144Lapin, Hayim 294, 302, 302n41, 460Levi 107, 108, 112, 114, 120Levinas, Emmanuel 89, 101, 354, 436n68Libanius 294, 301n37, 306, 306n60Licht, Jacob 31n34, 32n38, 34n43, 36,

36n53, 38n64Lieberman, Saul 135, 138, 356, 358n22,

358n23, 366n48, 446n7Lindberg, David C. 197, 200n59Locke, John 376, 377Longinus 331, 338, 340, 241–343, 346,

346n78Lucilius 230, 232, 233, 236, 237, 239, 242,

243Lucius Crassus 54, 54n8Lucius Philippus 54

546 Index of Names

Macrobius 347Maecenas 246Maimonides 132Marcella 159, 160, 343Marcellinus 236–7, 243Marcellus of Ancyra 274, 289Marcellus Orontius 343Marcus Cicero 229Marcus Drusus 54, 64n30Maria Theresa 267Marius Victorinus 347Marx-Wolf, Heidi 426n25Mary Magdalene 106, 111, 121Mata 431, 432, 432n54Maximian 305n54, 309Maximus of Tyros 336Mazeh, Hanan 179Metellus 65Metrodorus 72n5, 246Michaelis, Wilhelm 256Mieth, Dietmar 523Miller, Patricia Cox 196n42, 491Miller, Stuart 461Mirguet, Françoise 7Miriam 31Möller, Melanie 5Moran, William 27, 27m14, 28n22,

33n41Morgan, Teresa 27n18Moses 31, 34n43, 35, 36, 37, 38, 314, 316,

367, 368, 479n60, 485, 488, 489n113Moscovitz, Leib 309Musonius Rufus 3, 4n6, 9, 98, 99, 126,

126n4, 286, 316

Nachmanides 308Neusner, Jacob 300Newsome, Carol 7, 26n10, 175, 273,

419n2Niehoff, Maren R. 11–21, 128n14,

137n55, 293–329, 478n49, 479, 524n8, 532n44

Noth, Martin 30Noy, David 332, 334

Obadiah of Bertiniro 144n77Origen 4, 12, 15–6, 273–92, 301, 303,

303n47, 314, 471–503, 505–22

Palmer, Alan 170Pamphilus 277n17, 279, 282, 282n34, 285,

286, 287, 288, 289, 289n55, 290Panaetius 8, 51, 51n1, 55, 58, 62n23,

100n25, 238–9, 238n49, 239n51, 241, 241n65, 247

Panayiotis Tzamalikos 274Pantaenus 264, 265, 27Paul 12, 54n81, 110–11, 217, 253–71, 273,

301n37, 484n86, 407–9Paul the Silentiary 215, 216, 224Paulinus of Nola 190, 219, 343Paulus 56, 303Pericles 336, 376Peter 107, 108, 111, 113–114, 120, 121,

217, 224, 507–9Peter of Alexandria (patriarch) 526–7Peter, Hermann 254Petsalis-Diomidis, Alexia 401Philo of Alexandria 6–7Philopator 79n34Philoponus, John 187, 196n42, 198,

198n50–52Pinchas b. Yair 592Plato 110, 161, 199, 199n54, 344, 345, 393,

406, 515n41Pliny the Elder 297n181, 301n37, 409–10Plotinus 10, 13, 93–97, 99, 149, 150, 151–

163, 197–8n49, 338–347Plutarch of Chaironeia 189, 214n5, 231,

235, 335n20, 341Pocock, John G. A. 376–7, 379Porphyry 10, 13, 90, 93–5, 99, 149, 150,

151–153, 161, 163, 165, 284Posidonius 97Potiphar (Mrs.) 179Procopius of Caesarea 201n66, 215, 216,

224, 296Pseudo-Dionysius 193n29, 203, 204, 205Publius clodius 64Publius Sestius 64Purcell, Nicholas 332Pythagoras 161, 265

Quintus Varius 65

R. Abbahu 8, 11, 12, 13, 14, 16, 128n14, 293–329, 302, 315

Index of Names 547

R. Acha 316R. Akiva 461, 461n59, 472n3, 473n13R. Ba 311R. Eliezer 129, 178, 457n41, 459R. Immi 302, 305n55, 315R. Ishmael 461–466R. Joseph She̔ altiel ben Moses ha-Kohen

433n57R. Judah the Patriarch 130n24, 130n25R. Meir 450n17, 461R. Nathan 134n39, 464–5, 466, 482R. Simon b. Abba 299R. Tarfon 132, 134–5, 135n47, 136, 137R. Yehoshua 169, 457n41, 459, 461R. Yehudah 450n17, 487R. Yohanan b. Zakai 361, 477n44R. Yose 482R. Zeira 13, 353–72Rachel 177, 316, 486n97Raucher, Michal 433n58Regulus 239n50Rivera, Mayra 102n31, 188, 188n2,

198n49, 207, 207n98Romanos Melodos 174n27, 193n28, 220–

1, 222, 223, 223n45, 224Rosenzweig, Franz 436n68Ross, W. D. 91, 91n5, 92Roueche, Charlotte 296Rufinus 279, 281, 282, 284, 285, 286, 287,

288, 289, 290Runia, David 476Rüpke, Jörg 6, 6n8, 90n2, 102n32, 245,

295n8, 336n28, 340n48, 393–418, 523, 523n5

Rutilius 245

Sabbatai Zvi 15, 422, 431–432, 433n57Sarapias 524, 525, 525n13Satlow, Michael 7, 126, 126n7, 311–

312n83Saturninus 65Scaurus, Marcus Aemilius 8, 54, 64,

64n30, 64n31, 65–7, 67n34, 67n35, 69Schellewald, Barbara 189n5, 26Schofer, Jonathan 7, 139n63, 145,

174n29Scott, Joan 435, 435n62, 435n64, 436Sedley, David 92

Seneca 3, 4–5, 8–9, 11, 14, 15, 16, 71–88, 100, 139, 140–1, 213, 229–251, 260, 261, 264, 316, 459, 491

Sextius 234Shaw, Gregory 162–3, 164Sheer, Monique 25Shulman, David 262, 267n57Silvanus 398Smith, A. Mark 203Socrates 54, 93, 96, 139n64, 150–1,

241n61, 245, 288, 289n55Solomon 222, 223, 223n45, 224Somers, Mararet 182Sorabji, Richard 4, 90n2, 198, 198n51,

199, 200n58, 241n63Stern, David 181Sternberg, Meir 172–3Stobaeus 78n32, 114Stoller, Silvia 425n23Stroumsa, Guy S. 262, 267n57, 513n37Synesios of Cyrene 16, 524, 528–534

Tacoma, Laurens 332, 399n37Tamar 12, 180, 181, 302, 303–4, 303n48,

304, 304n49, 305, 306, 307, 308, 308n63, 318

Tatianus 343Taylor, Charles 25, 26, 42, 52, 180Theodor, Julius 313n86, 492n138Theodora 217, 223Theodore of Mopsuestia 192, 193Theodoret of Cyrus 194–5, 195n38Theodorus 526n16Theodosius II 216Theophilos of Alexandria (patriarch) 529,

534Theophrastus 72n5Thrasyllus 335Tiro 229Torjesen, Karen 491, 491n133Tullii Cicerones of Arpinum 64n31

Urbach, Efraim 473, 476, 477n44, 489n112

Uriel 427n29

Varius 65Vernant, Jean-Pierre 3

548 Index of Names

Vespasian 297, 297n18, 388Virgil 243, 282Virgin Mary 217

Weissler, Chava 433, 433n57Whitmarsh, Tim 5, 312n84Williams, Bernard 102n31Williams, Megan 477n44Williams, Gareth 99

Wills, Lawrence 140n65, 145Wurst, Gregor 116

Zahn, Theodor 408–9Zelcer, Mark 433Zenobia 341Zethus 343, 344Zeus 84, 85, 85n55, 86Žižek, Slavoj 448

General Index

acculturation 332, 338, 343– intellectual 331– Porphyry’s 343, 345–6Achaia (Greece) 259Achilles Tatius. Leucippe and Clitophon

189, 196action, Stoic theory of 9, 73, 97, 515,

515n41, 517actions: appropriate(καθῆκον) 71, 77, 80– beneficent action (εὐεργεσία) 72, 72n3,

80– fully right (κατόρθωμα) 71Acts of Philip 275aesthetics, literary 245–8agency 6, 83, 83, 85, 151, 516– human 101, 102, 318, 395– moral 239, 244– of divine beings 80– political 379– social 333, See also self-agencyAlexandria 13, 198, 284, 275, 279, 296,

333n12, 334, 336, 338, 339, 340n46, 340n48, 341, 403, 408n73, 471, 524, 526, 526n16

aliens resident, Roman law and 14, 385–7allegory 476–7, 480n82, 490, 490n125,

493, 494n150– in Rabbinic Midrashim 477n44,

477n45, 528– Midrash vs. 471– Paul and 484n86– Origen and 477n48, 484, 493n146Allogenes (Tchacos Codex) 116, 116n39,

117–8, 117n40, 117n41altruism 71Antioch (Antiochene) 187, 192, 280anxiety 166, 173, 174, 214, 338apocalypse 294, 339, 405, 422, 423, 477n44apocalyptic literature 405, 410– account in 4 Ezra 421, 423Apostolic Constitutions 192

appropriate action (καθῆκον, officium), in Stoicism 71, 77

arbitrium (choice) 80Aristotle, De anima 187, 198, 198n52,

201n65, 203– Metaphysics 91– Nicomachean Ethics 90, 91, 92, 99– Politics 376Aristotelians 9, 90n3, 97, 187, 198, 265,

265n48, 333, 336, 337, 345, 376, 510n13askesis (exercise) 126, 127, 265n47ascent (συγκατάθεσις) 4, 4n6, 79, 98, 79,

83, 157, 157n15, 514– ritual of 112n30, 116, 118, 119asylum 377Athenaeum 337Athens 13, 165, 203, 241n5, 280, 331,

333–8, 339–43, 346, 346n78, 379. See also Rome

Augustine, City of God 165authority 137, 159, 165, 181, 263, 278–9,

308, 311, 312, 315, 385, 402, 405, 420, 424, 435, 438, 449

– moral 15– of God 145– of Halacha 307– of Roman law 300, 307, 314, 317– rabbinic 15, 317, 464, 465, 467autobiography 3, 262, 263autonomy 8, 52, 58, 60–1, 63, 276, 293,

515, 516. See also consistency– interiorityAvot (tractate) 125–148Azzise system 304, 304n51

Babylonian Talmud 189n9, 190, 300, 301, 309m67, 315n89, 353, 358–9n26, 368n52, 446n10, 451, 451n19, 456n38, 458n45, 462, 465n60, 465n61. See also Jerusalem Talmud

– Palestinian Talmud

550 General Index

Bar Kokhva Revolt 294, 294n6, 298n22Beirut 296Beneficium 74betrothal 309, 446– alternative interpretations of 311– gift 308, 310n74– Jewish notions of 309n8, 311– Roman 12, 308, 309, 310, 310n74, 312,

314bible. See Hebrew Bible– King James Bible– Septuagint– Vulgatebible interpretation 7, 12, 298n21, 313,

317biblical exegesis 286, 365, 476body, notion of. See interiority

Caesarea 12, 14, 256n10, 287, 293–329Campania 344care of oneself 4n6, 12, 142, 255, 407,

510–11, 513, 514Cartesian categories 3, 8, 29n27, 52, 58,

58n17, 172n17, 175cheroubicon 193cherubim 11, 188–96childbirth 421, 422, 425, 431, 433,

433n57– among Haredi women in Israel

433n58. See also pregnancyChristianity and philosophy 275Cicero’s letters 12, 230, 253, 254circumcision 266, 459Cicero, De Officiis (On Duties) 8, 51, 53,

64, 67–9, 100n25, 237, 247, 509n8– De Natura Deorum 81n41, 83n48,

136–7– On the Laws 386–7cities 14, 136–7, 217, 218, 220, 222, 224,

279, 295, 295n9, 296, 297, 297n18, 298, 298n22, 304, 313, 317, 331, 339, 340, 341, 342, 344, 355, 358, 389, 397, 399, 428, 446n7, 477, 478. See also Athens, Rome, urbanity

citizenship, Greek 376– Roman 14, 293, 293n2, 302, 314, 376,

378–9, 382, 383–4, 385, 387, 388–9, 399, 402, 408

Codex Theodosianus 411collective identities 397, 400, 401, 402,

403, 411color 196n42, 197n49, 199, 201, 201n67,

202, 203, 217, 450n17– Aristotle and 198–199, 200, 200n3,

201n65– light and 198, 201, 201n65, 202n70,

203– Philoponus and 199n5, 202n70. See

also sightColossians 112, 113Community Rule (Qumran) 129compassion 27, 82, 222compatibilism 101conflicted self 171connectivity 332conscience 16, 527, 531, 535consciousness 10, 244, 299, 393, 394,

420n4– in Rabbinic Midrash 169–185consistency 8, 58, 61, 61n22, 62, 62n24,

83, 99, 100, 237, 238, 239, 395. See also autonomy

– interiorityConstantia 59n18, 61, 62, 62n23, 64, 68Constantinople 11, 192n24, 126, 223, 224,

225, 528contemplation 91, 92, 144, 154, 156, 161,

163, 204, 213, 224, 260n25, 275, 282, 283, 514, 515

conversion 268n62, 274n9, 275, 458Corinthians 12, 256n10, 259cosmos 15, 99, 101, 109n12, 193, 204,

204n83, 242n69, 394, 395, 421, 424, 426–30, 433, 434, 436, 437, 532

decorum 53, 53n5, 53n7, 55, 59, 61, 62, 63, 238, 246, 247

desire 8, 25–51, 68, 89, 95, 98, 109, 113, 114, 115, 117, 119, 135, 141, 180, 199n57, 240, 257, 262, 283, 285, 353, 362, 390, 401, 404, 425, 425n23, 454, 515, 519

– religious 258, 264Deuteronomy 27, 40, 42, 42n73, 44, 445Didache 129digestae (legal sources) 337

General Index 551

diversity 239, 293, 313, 317, 406, 411, 438, 508, 509, 517, 518

divine and human agents, parallelism between 80n38, 82n44

divine double 10, 95n12, 149, 149n1–2, 150, 150n4, 153

divine self 115– Stoic human and 97–101doctrine 71, 89, 99, 161, 506, 507– Christian 220– doubled intellect (Plotinus) 160– foolish 117– historical cycles 516– of light (Aristotle) 202n70– salvation of the devil (Origen) 279– Stoic 71n1, 83, 83n48, 516– undescended intellect (Plotinus) 150

ecclesiastical hierarchy 166ekklesia, Christian 407, 524embedded self 175, 187–8embodiment 76, 142, 150, 154, 241,

420n5, 421, 490emotions 4, 7, 27n13, 77, 84n53, 114, 119,

141, 173, 174, 425, 526n18empire. See Roman Empireenactivism (4E cognition) 29, 29n27, 42Encomium 295, 295n9, 296, 297, 303n44Ephesians 112, 113Epictetus, Discourses 137, 137n54m

137n58, 139n64Epicureanism 132n33, 136n51, 234, 265epistemology 111, 187, 203, 205eschatology 15, 109n12, 264, 266, 268,

421–2, 423, 424, 425, 426, 429–30, 432, 433, 433n58, 434, 437, 482, 483, 487

Essenes 143n74ethical discourse 127, 128, 129–32, 142,

143, 145ethics 9, 16, 52, 99, 102n31, 233, 343, 354,

393n2– Greco-Roman 125–148– mimetic 267– Stoic 71, 72, 73, 78n32, 175n28, 515ethnic groups 333, 343, 344ethopoietic functions 260, 260n25ethos 239, 260, 482, 491n131, 534– priestly 493

– rabbinic 459evil 44, 96, 97, 100, 101, 121, 131, 138,

149n3, 155, 157, 277, 281, 454, 514, 518– yetzer (inclination) 481, 492evil eye 179, 189n9exemplarity 51–70– defined 52– Roman 52n4– Scauris’ 67n34exile 12, 14, 62n24, 64, 150, 161, 162, 164,

216, 233, 254, 256, 365– Roman law and 383–5Exodus 15, 31, 44, 368, 471, 472, 472n2,

473, 478n49, 479n56, 485experience, inner 84, 112, 220– embodied 95n12, 433– of individuality and self reflection 2,

215, 235, 398– sensory 11, 215, 218, 219, 230.

See also Scott, Joan, “The Evidence of Experience,”(article)

exteriority, vs. interiority 2, 3, 58, 58n17, 93. See also interiority

extirpation (karet) 446extramissionist 10, 196–7, 200, 202n69.

See also intromissionist

faith 27, 36, 36n53, 37, 37n57, 223, 283, 385, 526, 527

fate 84, 86, 86n56, 101, 141, 149, 258, 259, 265, 267, 360

fertility 425fiction 172n17, 237, 389– legal 309, 382– narrative 170, 172– persona and 389–390Flavian municipal law 6, 385n29, 387, 388forgetting 258, 445–447, 449, 450–3, 455,

456, 456n38, 457–9, 465n61, 527n20– memory and 8, 10, 14, 15. See also self-

forgettingfortuna 56n11, 59, 63, 66, 674 Ezra 14–15, 421– construction of the maternal self in

428–30– pregnant women in 423–6– womb and mourning mother in 426–84 Maccabees 44–5

552 General Index

four perspae (Panaetius), theory of 8, 51, 52, 53, 55, 56, 58, 60, 61, 621, 63, 63n26, 63n27, 67, 68, 100, 237–8, 238n46, 239, 241, 247, 509n8

freedom, interiority and 71–88– metaphysics of 505–22– of decision 60, 79, 79n34, 80, 519– of individual action 9, 16, 60n21– self-agency and 514–21freewill 79, 79n34, 83, 161, 345, 514n39,

516–7, 518, 519, 519n61, 519n65friendship 72n3, 91, 100, 254, 254n4

gaps 2, 14, 74, 390, 483, 513gender 2, 110n17, 111, 112, 120, 375, 394,

421, 422n6, 425n23, 434, 457gendered experience 437n69generations 1, 38, 66, 181, 235, 246, 248,

311, 364, 367, 398, 429Genesis 111, 169, 170, 171, 190, 285, 313Genesis (Bereshit) Rabbah 10, 169, 170,

173, 178, 301, 313, 315, 317, 358n24, 478n49, 481, 494n148

gods. See Worship of the godsgood flow of life (εὔροια) 101the Good 105, 107, 108, 108n11, 109n13,

110, 110n21, 111n26, 114–115, 118, 119, 120

goodness 20, 517– God’s 517, 518– moral 114, 121goodwill (benevolentia, εὔνοια) 73, 75,

78n32, 80Gospel of John 9, 106, 106n5, 107,

109n12, 109n15, 110, 111, 115Gospel of Mark 430Gospel of Mary 4, 9, 105–24gratitude (gratia, χάρις) 72, 74, 75, 76,

78n32group membership 96, 399, 400, 404, 405

habits 14, 54, 62, 310, 448, 450, 41, 453, 458, 507

– epistolary 301– philosophical 232– ethical 511Hagia Sophia 11, 193n28, 205, 205m91,

213–26

– as a Roman and Christian space 222–4– dome of 194n30, 205n91, early Byzan-

tine liturgy at 192n24– lighting effects 189n5, 201n66, 206– marble floors of 204–5– mosaics 192n21, 206Halacha (Halakhah) 127, 299, 305, 307,

314, 317, 447, 447n11, 458, 460, 464, 467

hametz 446happyness 95, 98,125, 143, 161, 242, 314,

394, 432hard worker, Origen’s self-fashioning as a

283, 284–6, 290Hattat 455heart 131n27, 131n28, 132, 132n30Hebrew Bible 26, 26n8, 26n10, 27, 28, 33,

39n66Hegemonikon 132, 132n30hekhalot, literature 190– mysticism 195, 489n112Hellenistic Judaism 45, 282n31, 540hemdat yamin 433heraclitean flux 77n27hermeneutics 471– biblical 283– rabbinic 475n36– Origen’s 483n146historical cycles, doctrine of 516holy men (θεῖοι ἄνδρες΄) 338Holy Thursday 221, 221n36homilies (homily) 189n6, 193n26, 277,

277n16, 472, 472n9, 473, 473n14, 474, 478, 478n53, 479n56, 479n59, 480, 480n67, 482, 486n97, 490, 505

honor 27, 92, 130n24, 144, 144n77, 160, 176, 290, 529, 530

hospitality 355, 362– absolute 354, 361– conditional 354– unconditional 13, 354“house of Caesar,” 300–1human nature 90, 93, 95n12, 98, 99, 151,

395, 425n23, 509– connection with the divine 73– universal 238humiliation 258, 266, 368humor 54, 172, 357n20

General Index 553

hypostasis 161Iamblichus, On the Mysteries 161, 162

identities, collective 400–1– individual 295n8, 400– multi-layered 337, 402imitatio dei 492, 493n145Imperial Period 332, 397, 398– Rome and Athens during the 333–8,

401impression (φαντασία) 79, 98, 230, 514impulse (ὁρμή) 4, 53, 78n32, 98, 131, 246,

420, 462, 464, 514impurity, ritual 447, 452, See also purity,

ritualincense 196, 218, 219– See also smellsincome 358n26Ideal self 63n26, 241– problem (Aristotle) with an 90–93– problem (Porphyry and Plotinus) with

an 93–97indifferents, preferred 101, 395individual self 1, 2, 15, 16, 230, 318, 408,

429, 520, 521individuality 1, 2, 6, 6n8, 12, 16, 89, 108,

213, 248, 393, 396, 399– practical 397– religious 523– self-agency and 505–22ingenium 11, 60, 236n40, 237, 238n47,

242, 242–3, 244, 245, 246, 246n86, 247

inner self 10, 12, 38, 188, 268, 273, 395, 524, 524n10, 529, 530, 531, 532n44, 534, 535

innovations 128, 149n1, 161, 164, 174, 288inspiration, from the Logos 281–283Institutiones (Gaius) 303integrity 64, 65, 262, 295intellect 151, 152, 154, 156, 161, 285,

515n41, 518– descended 154, 156, 169, 161– divine 156, 394– doubled 160– individual 160– nous 151, 159– undescended 10, 150, 156, 159, 161

intention 78, 78n31, 85, 127, 170, 49– importance of in rabbinic legislation

463n58interiority 1–3, 7, 8, 10, 14, 15, 27n18,

28n21, 29, 33, 33n42, 52, 59, 61, 63, 98, 119, 172, 175

– directed 213–26– freedom and 71–88– notion of the body and 265–67, 268– vs. exteriority 2, 3, 58, 58n17, 93interspection, introspection and 264–5intromissionist, Philoponus as an 10,

199n54, 200, 202n69. See also extramissionist

introspection 1,4, 10, 16, 232, 268– interspection and 264–5inwardness 25, 26, 42, 43

Jerusalem Talmud 190, 301, 307, 308, 311, 312, 313, 316, 317, 318. See also Baby-lonian Talmud

– Palestinian TalmudJohannine story 9, 106, 111, 115, 116Justinian, Digest 295, 296, 378, 385joy 27, 28n21, 80, 114, 115, 118, 256, 425

Kaper Koraon (site) 191, 191n19, 192Kiddushin 313kindness, acts of 72, 80, 80n38, 85, 97King James Bible 37n60, 39n67, 41“know thyself,” 138n60

laborers 132, 133, 134, 135, 135n47Lamentations Rabbah 495n154Late Antiquity 1, 2, 16, 27, 150, 170, 174,

183, 188, 190, 195n40, 201n68, 213, 219, 290, 293–5, 297n17, 298- 300, 301n37, 307, 312, 314, 331, 347, 357, 366n48, 378, 429n41, 524, 525n13, 525n15, 534

laziness 134, 284, 285lepor (charm or wit) 54letters 16, 231, 524, 528– Cicero’s 12, 229–30, 253, 254, 254n3,

256– Epicurus’ 246– Paul’s 12, 253, 254n3, 258, 259, 261,

262, 264, 265, 301n37

554 General Index

– Seneca’s 213, 230–32, 233, 234, 235, 239–40, 301n37

– Synesios’ 528–9, 534Letter to Diognetus 408, 410, 410n82Leviticus Rabbah 480light, Aristotle and 202n70– color and 198, 201, 201n65, 202n70,

203– in Hagia Sophia 189n5, 201n66, 206– metaphysics of 205n87– self in 187–211– sight and 195–201literalists, Christian 276– exegetical 290, rabbis as 476literary address, “selves” as subjects of 108literary style 244, 246, 247–8liturgy 187, 192, 193, 196, 196n41, 207,

218, 219, 224– Byzantine 192n24, 193m 195n40– Christian 166, 189, 190, 194, 220, 407– Constantinoplitan 215– Hagia Sopia and 220– Jewish 190– Syria 192n22love 27, 27n14, 71, 159n16, 188, 276, 310luck 75, 77

manichaeism 1market place 403marriages, Stoic 242n69match (man’s) 315, 316maternal self, construction of in 4 Ezra

428–43– Glikl of Hameln and the construction

of a 430–434matter and body, theory of (Origen) 512Mekhilta de Rabbi Ishmael 471–503memory 8, 10, 77, 95–7, 100, 432, 447,

448, 449, 454n32, 458, 466–467– active 455, 456, 457– collective 466– cultural 336– declarative 445, 456– forgetting and 8, 10, 14, 15– procedural 445– prospective 445, 454, 456– retroactive 445– Stoic 100

menstruation 425merkabah (chariot) 190, 195, 195n40Messiah 422, 430, 430n45, 432, 434metaphysics 109n13, 346– and freedom 505–22– of light 205n87– of motion 510– of radical alterity 89– of rational self-motion 514– of the One (Plotinus) 165– of the stoics 393n2, 515, 516midrash 131n28, 171–2, 174, 175,

176, 177, 178, 179, 180, 358n24, 430, 473n13, 479n59, 493n144, 494, 495n152

migrants (migration) 332, 333, 334, 336, 344, 297, 299n37, 400

mimetic ethics 267min (heretic) 367mind (nous) 94, 108n12, 111, 151, 159m

491mindedness (φρον-/φρεν-) 261mindset 142n70, 257, 261mobility, of Greek intellectuals to Rome

331–32– social 298n22modern self 25, 29, 52, 182monogamy 314, 315, 315n89, 317monologue, divine,178–81moral progression 509mosaics 11, 187, 194, 194n31, 194n32,

195, 195n40, 201, 202. See also Hagia Sophia

motherhood 421, 422, 429, 434, 436n68motion 378, 390– Hunter-Crawley’s analysis of 196– metaphysics of 519– voluntary 518–19mourning 426–8

narrative fiction 170, 172nature, individual 55, 56, 59, 60, 64n30,

67, 68– internal 63– universal 55, 56, 59, See also human

naturenefesh (spirit/soul) 40–43– 41n69

General Index 555

– 41n70– 42n73neglectfulness (ἀμέλεια) 284neoplatonic philosophy 164, 528Neo-Platonists 9, 10, 13, 150, 151, 164,

344n69, 394n2. See also PlatonistsNika Riot [ce. 532] 216, 222, 225nomina sacra 525, 525n14normative self 16, 98n17, 230–1, 232, 237,

240, 241, 248North African Donatist Church 527–8Novi homines (new men) 57

obedience 85n55, 86n56, 86n 57, 142, 222, 225, 406

occurrent self 63n26, 98n17, 230, 232, 241Officia (duties) 53, 80, 394oikeiosis (οἰκείωσις), Stoic doctrine of 142,

394, 396ontology, philosophical 111– traditional. 89opseis (opsis) 187, 197, 200optimates 64, 65Oracula Sibyllina 403Origen, Homilies on the Book of Judges

483– Homilies on Exodus 15, 471, 472, 485– Homilies on Genesis 276, 277– Homilies on Jeremiah 16, 50, 510– Homilies on Leviticus 478, 480– Homilies on Numbers 507– Homilies on Midrash Leviticus 480– Homilies on Psalms 276, 284, 286,

303n47, 314– Homilies on the Song of Song 477n45Other 4, 4n6, 8, 89, 140, 307, 353, 355,

356, 361, 362, 365, 366, 367, 368, 369– Babylonian,354, 356, 360, 368– in Palestinian rabbinic narratives 354,

355– internal 356, 360– self and 71, 73, 309otherness 13, 162, 337, 360

paganism 165, 274n9, 294Palestinian Talmud 361n33, 451, 462,

462n56. See also Babylonian Talmud– Jerusalem Talmud

Palmyra (Syria) 341, 342, 346n78Paul, Letter to the Philippians 12, 256–8paradox storicorum (Cicero) 248Paschal Lamb 407passions 95, 97, 100, 110, 119, 120, 157,

240– overcoming 113–4, 115Passover 314, 353n4, 446, 454, 472,

479n55, 483, 485Pastor Hermae 407peace 106, 113– interior 112– of mind 240, 526“perfect Human,” concept of 112, 113,

115, 119pentapolis 407persona 389–390personality 12, 14, 52, 58n17, 174, 229,

254, 312, 346, 356– 387– Abbahu’s 307, 318– Cicero’s 256– differences of 241– ethical 142– fill legal 378, 379– historical 12–3, 300, 301, 307– human 2, 16– individual 11– inner 3– Origen’s 289– social embeddedness 3– totality of 41n70– unique 16personhood 52, 102, 243, 396Pesiqta Rabbati 430“Philistines,” 12, 276, 281, 290,’ bad exegis

and 276–278philoxenia 356, 357. See also xenophobiapiyyut 190, 430Plato, First Alcibiades 510– Phaedrus 96, 158n16– Republic 96, 110– Timaeus 92, 93, 93n8, 96, 161, 334,

334n19, 393n2platonists 13, 90, 164, 282, 333, 341, 346,

347, 394n2, 516– Athenian 340, 346– Roman 338. See also Neo-Platonists

556 General Index

Plotinus, Enneads 96, 151n9, 153, 158, 159Plutarch. Life of Marius 100polemics 12, 29, 263, 263n35, 236n37,

273, 288, 289, 290, 403, 476– Origen’s self-fashioning through 276–

281political theory 37– Aristotelian and Peripatetic 265Polygamy 314, 315, 135n89, 317Porphyry, Against the Christians 274– Letter to Anebo 161– Letter to Marcella 156, 159– Life of Plotinus 13, 150, 151–2, 156– On Abstinence 156– Sententiae 94Power of Wrath 115n36, 117, 117n42. See

also wrathpregnancy 15, 421, 422, 424, 425, 425n23,

426n25, 429, 432, 433n58, 434, 436n68, 437. See also childbirth

presbyters 278, 279providence 4n6, 9, 83, 101, 101, 514Psalms 34, 34n44, 206, 276, 284, 286– self-reflections in 139–140. See also

Origen, Homilies on Psalmspsycho-narration 173purity, ritual 7, 458, 463– laws of 127, 464. See also Impurity, rit-

ualpursuits (ἐπιτηδεὐματα) 100n25“push-and-pull” factors 333, 333n10, 338,

241Pythagoreans 265

Qumran 129, 131n26, 139, 140, 140n66, 313n86, 315n89

Rabbinic court (Caesarea) 12, 299, 307–13raz nehyeh, knowledge of 140n66reader, implied 15, 176–177, 181, 366reason (λόγος) 45, 77, 91, 92–3, 97, 98,

99, 101, 165, 514–5, 515n41– divine 99, 244– perfected 93, 98, 98n17, 99, 101religious practices 398, 399, 402, 211– Romans 343repentance 27, 222, 225, 268n62, 408n68,

488n107, 491, 491n129

revelation 105, 113, 117, 117n40, 119, 177, 189n5, 190, 261, 262, 489, 489n112, 494n149

riha fan 10, 11, 188–95, 196, 198, 201, 202Roman Empire 2, 6, 13, 14, 224, 294, 295,

306n57, 312n84, 314, 318, 331, 334, 342, 346, 402, 405, 408, 410, 411, 527, 541

– as an intellectual landscape 332–333– individualization in the cities of 393–

418Roman governor 295, 296, 301, 302, 304,

305, 306Roman jurists 14, 303, 375, 436Roman law, authority of 300, 307, 314, 317– changing legal status under 387–9– exile in 383–5– Rabbi Abbahu’s role in mediating 12,

293–330– resident aliens under 385–7– self, society, individual, and person in

373–92– social theory of 375–8, 389Roman Palestine 355n12, 360, 366n48Roman Stoics 3, 188, 238, 395Rome, during the Imperial Period 333–

338– mobility and migration of Greek intel-

lectuals to 331–352ruling principle (ἡγεμονικόν) 98

Sabbath 449–52, 450n17, 453, 455–7, 458–459, 461–2, 464, 465n61

sacrifice 101, 155, 157–8, 160, 163, 221, 294n5, 490n125, 525, 526, 527, 535

sage (Stoic), depersonalized 240–3sapiens 240, 241– Stoic idea of 231Sassanian Babylonoia 355n15, 360Savior 9, 105, 106–9, 108n11, 109n12,

110, 110n18, 111, 111n26, 111n27, 112, 113–6, 119, 120–21, 258

Scott, Joan, “The Evidence of Experi-ence,”(article) 435–6. See also experi-ence

Second Sophistic 5, 336Self-agency 505–21– freedom and 514–21. See also agency

General Index 557

Self-fashioning 1, 2, 5, 7, 8, 11, 12–14, 57, 63, 67, 261–3, 273–92, 299–300, 301–7, 312, 313, 316n97, 318, 318n100, 346, 348, 378, 390, 472, 490

self-forgetting 450self-formation 107, 125–148, 437, 450,

471self-knowledge 10, 138–142, 230, 238,

268, 378–383, 390, 423n19self-love 92self-perfection 10, 126, 127, 145, 235self-reflection 2, 5, 6, 7, 127, 127n11, 139,

177, 179, 221, 261, 262, 263, 267, 393, 395, 397, 406, 410–11, 449, 466

self-reflexivity 170, 354self-transformation 231, 471, 494n148self-writing 253, 260–1, 268Seneca, De Beneficiis 72, 73–74, 77n28, 99– De Brevitate Vitae 100– De Ira 264– Epistulae Morales 232, 233n29, 237,

239, 240, 241n65, 243, 244, 248– Epistles 82n44, 245, 246, 260, 264, 265,

518n50– Naturales Quaestiones 244Sensory hierarchies 197Septuagint 28, 28n21, 30, 32n37, 39n67,

43, 473Shir ha-Shirim (Song of Songs) Rabbah

356, 361–3, 366. See also Song of Songssight, knowledge and 189, 194– light and 195–201– self and 187, 189, 190, 205–7– theories of 187slaves (slavery) 134, 340, 342, 379, 380,

381, 388, 409smells, and Christian liturgy 218–22, 224– See also incencesocial hierarchies 220, 523– constructing Individual selves within

524–535social theory, Roman law as 375–8, 389Songs of Songs 283, 361, 364, 473, 476,

477n4, 481, 487–7n99, 494, 512– Hippolytus’s commentary on 474n19– Origen’s commentary on 480n62, 513,

See also Shir ha-Shirim (Song of Songs) Rabbah

soul, ascent of the 115– unified concept of in the Stoic sense

97, 514Stoic paradox, rabbinic 142–144Stoicism 3, 4, 53n6, 62, 73, 73n9, 85n55,

86n56, 98n17, 100– ancient 85, 97– free choice in 60n21– Hellenistic 72– orthodox 60n21– Platonic background to 394n2– Roman 188, 515n42– Seneca’s epistolary version of 230subject, dialogical 177–8– divided 169–85subjectivity 45n82, 119, 151, 172, 175,

232, 247n89, 262, 393, 419, 421, 428n40, 436n68, 437, 514

– apostolic 261– introspective 175– irreducible 89–90, 102, 102n31– legal 456, 457, 458, 466– maternal 434substance 97, 191, 509, 518– material 197symphon 308, 309, 309n67, 309n70, 310–

11, 322n83, 312

ta̓ avah 8, 28, 29, 30–3, 32n39, 33n41, 34, 34n44, 35, 37, 38–9, 38n63, 39n67, 40–41, 42, 42n72, 42n73, 43, 43n78, 44, 45

Talmud. See Babylonian Talmud– Jerusalem Talmud– Palestinian TalmudTannaim 130, 311, 358n26, 430, 446n10,

488, 490– literature of 315n91, 475n36, 480– Midrashim 471, 472, 472n3, 474n24,

475, 475n31, 475n36, 476, 478, 478n53, 479n56, 479n59, 480n64, 481, 482, 482n75, 492, 495

Targum Onkelos 28n21, 31, 32, 32n36, 35n48, 42

Temple, destruction of (first) 408, 409– (second) 15, 129, 222, 294n5, 364–5,

421, 423–4Ten Commandments 33n41, 44, 358n24,

473n10

558 General Index

“Testaments of the XII Patriarchs,” 131n26Thessalonikē 194, 196, 205, 259Theurgy 150, 161, 164, 164n25, 165, 166Tiberias 12, 301, 305, 307, 311, 312, 315,

317, 368n52Time, roll of in the cultivation of the self

419–43tirdat mitzvah (preoccupation with a com-

mandment) 446n10Tkhines 433Toga virilis ceremony 112n30Torah 125, 125n3, 127n11, 135n47,

145,180, 367, 368, 447, 465n61, 466, 472, 474n27, 480, 481, 483n80, 489, 492, 494

– “a fence around,” 452, 452n22– Oral 475n36, 487n100– study of 7, 126, 132n33, 136, 475, 491Tosefta 190, 316, 449, 450n17, 457, 461–2,

463, 464–5, 494n148Totality 41n70, 89, 101Tractate Shabbat 449, 453, 455, 457, 458,

461, 464Transcendence 11, 89, 231, 243, 244, 246,

248, 344, 396Transculturality 346translations 26, 31, 3n44, 37n59, 39n67,

42, 43– ancient 26, 28, 28n21– Aramaic 28n24– Greek 28n21– Hebrew Bible 27, 30, 31, 32, 32n36,

35n48, 37, 37n60, 39n67, 41, 41n69, 42traumas 432n57True Cross 220, 221Tzofin 446, 446n7

Urban Market 397–9Urban selves 393–417urbanity 14, 396, 397, 406. See also

Athens, cities, Rome

vices 129, 130, 238, 240, 247, 276virtues 9, 56, 80n38, 98, 99, 130, 247,

491n127vision, theory of 10, 187, 196n42, 197–8,

199, 199n54, 200, 201, 201n65, 201n68, 201n69, 202, 203

voice 120, 245, 362, 431, 431n47, 434, 435, 438, 508

– of authority 420– Seneca’s 248volition 16, 73, 74, 76–7, 78, 80, 81, 82,

82n44, 83, 85, 86, 174, 174n28, 510n13, 514

Voluntas 56, 57, 76, 80voluptas (Pleasure) 53Vulgate 43, 28, 28n21, 30, 32n37, 32n36,

39n67, 43

wilderness narratives 28, 34, 35, 36, 40womb 424– and the mourning mother in 4 Ezra

276, 426–8women 15, 112n29, 120n46, 121, 214n4,

220, 305, 309, 310, 312, 313, 318, 340, 343, 379, 421, 422, 425n23, 427, 428n40, 428, 429n41, 433, 433n57, 433n58, 434, 436, 437, 437n69, 438, 463–4

world soul 93n8, 157, 393n2World to Come 125, 126, 133, 135,

489n113worship of the gods 10, 149-68wrath 9, 105, 114, 115, 120, 120– God’s 35, 39, 39n66, 364. See also

Power of Wrath

xenophobia 356, 357. See also philoxenia

zetesis 282, 283, 286Zion 222, 427, 428, 429, 486– return to 364, 365, 431