Self, Self-Fashioning, and Individuality in Late Antiquity

Home , Anthemius of Tralles, Demetrius the Cynic, Isidore of Miletus

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)

New Perspectives

Edited by Maren R. Niehoff and Joshua Levinson

Mohr Siebeck ISBN 978-3-16-158990-4 / eISBN 978-3-16-158991-1 DOI 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 connection 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 provided 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 beyond 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 authors 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 individuality, highlighting the fluid boundaries between these notions. Committed to a rigorous interdisciplinary approach, we study philosophical, literary, historical, 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 introspection 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.” 2 Maren R. Niehoff interiority and exteriority is investigated here in a great variety of sources from different cultural and religious backgrounds. Rather than focusing on one specific tradition, we give equal attention to “Pagans,” Jews, and Christians as participants in broader cultural discourses.4 We recognize multiple discourses illuminating notions of interiority and exteriority, bearing in mind the dependence of each construction on a specific society, 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 creating 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 individual 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 attention in the study of the Self. We aim for a more integrative perspective that includes letters, legal texts, Bible commentaries, historical treatises, and material 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 rabbinic 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 social 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 introvert Self (“le moi”). These different categories are associated with specific literary genres: the individual with biography, the subject with “I” speech, and the introvert 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 individuals 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, however, 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 ancient 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 emphatically 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 biography, 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 responses, such as shivering, which seemingly defy rational control and are thus not within the realm of assent.6 Following Reydams-Schils and Sorabji, this volume 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 authors 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 philosophers 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 relationship 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 special 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 individuality 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 philosophy 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 politics, 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 ancient discourses and bridges the disciplinary gap between philosophy and tragedy. 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 connection between philosophical, literary, and political dimensions of the Self. In our volume, this paradigm is extended to a much broader variety of sources, religions, 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 approach, 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 situations 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 philosophical and literary discourses as well as between Latin and Greek sources. The contributors 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 investigation 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 notion 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 performance of individuals in the multifaceted world of the Roman Empire, Ando with emphasis on the relations between center and periphery, Rüpke with special attention 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, especially 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 interdisciplinary 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 assumptions 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-awareness. Maren R. Niehoff (2012) showed his innovative use of biographies, which narrate individual lives of distinct personalities. Moreover, Niehoff (2018) provided the first intellectual biography of Philo and argued for his increasing orientation 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 question 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 rabbinic 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-reflection 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 examine 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 individuality, 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 philosophical terms to more literary and social domains. True to our interdisciplinary approach, we seek to underline the fluidity of boundaries between these categories and discuss aspects of social embeddedness, literary strategies, and material evidence 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 ta᾽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 ta᾽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 rabbinic literature as well as in Alfons Fürst’s study of Origen’s exegesis. Matthew Roller discusses Cicero as a Roman intellectual and offers an innovative 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 autonomy. 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 constructed 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 context 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 individual 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 philosopher, 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 section, 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 philosophy 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 philosopher, 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, composed 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 scholarly 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 integrated 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 literary 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 variety 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, Barr, James 41n70 364, 443, 482, 493n144 Bartsch, Shadi 4–5, 261, 265n47 Achilles Tatius 189 Ben Sira 43–4 Aelius Aristides 235, 336, 398, 406 Ben Zoma 143–4, 494n148 Aelius Theon 174 Boaz 180 Africanus 56–7 Bruns, Gerald 489 Ahrweiler, Alexander 5 Brutus 248 Akavia ben Mehalalel 138 Buber, Martin 436n68 Alexander of Alexandria 275 Burckhardt, Jacob 523n2 Alexander of Aphrodisias 79n34, 197n49 Butler, Judith 188, 188n2 Amelius 153, 340, 343, 346, 346n77 Ammonius Saccas 198, 198n51, 199, 275, Caesar 54, 303, 334, 376, 378, 379, 380, 289, 338, 339 381, 385 Amos (prophet) 406 Cameron, Averil 296 Anderson, Garry 27, 28n21 Caracalla 293, 293n2, 302, 314 Ando, Clifford 6, 14, 375–92, 399n33 Carlebach, Elisheva 419n1, 432 Anthemius of Tralles 205n91, 216 Caston, Victor 197n48 Appian 213 Cato 60, 62, 67n35, 239n50, 241, 241n61, Apuleius 405 241n63, 242, 245 Arculf (Bishop) 220, 221 Cato the Younger 241, 248 Arendt, Hannah 225–6n47 Catulus 65 Aristotle 72, 72n3, 90–5, 99, 161, 187, Celsus 283, 516 197n49, 198, 198n51, 199n54, 199n55, Chaeronea 376 200, 200n59, 200n61, 200n63, 201, Chrysippus 4, 72, 73, 75, 75–6n18, 76, 201n65, 202, 202n70, 203, 334, 345, 77–8, 79, 84n53, 85, 93n8, 248n94, 376, 377, 512–3 515n42, 516n49, 516n51, 518 Asclepius 398, 405 Cicero 8, 12, 51–70, 229–230, 233, 238–9, Asconius 65, 66–7 241, 246, 248, 253–257, 334, 385, 386– Athanasius 285, 286, 287 7, 399, 408 Atticus 230, 254 Claudius 341, 382, 383 Aufidius Bassus 237 Clement 239, 283, 288, 474n24 Augustine 1, 1n2, 3, 165–6, 213, 213n2, Coats, George 30, 32n39, 34n43, 35n46, 268, 268n62, 334, 420 36n53, 37n59 Aurelian 341 Cohen, Herman 436n68 Aurelianus 341 Constantine I 222, 223, 224, 299n28, 405 Aurelius Augustinus 347 Copres of Oxyrhynchus 16 Corbin, Henry 149n1 Babatha 304 Cotton, Hannah 304, 304n49 Balberg, Mira 7, 8, 10, 11, 14, 15, 127, Cross, Frank M. 429 127n11, 294n5, 294n7, 429n41, 495–69, 527n20 David 40, 44–5, 180, 222, 223, 345 544 Index of Names

Dawson, David 475n31, 490 Fabius Maximus 54, 60 De Lange, Nicholas 475n36, 476n41 Feichtinger, Hans 155 De Ligt, Luuk 332 Firmicus Maternus 347 Demetrius of Phalerum 72n5, 86n57, 229 Florentinus 380 Demetrius of Alexander 288n52 Flusser, David 482 Demetrius the Cynic 242, 242n68, 288 Foucault, Michel 3, 4, 12, 26n6, 52, Democritus 245 52n2, 174, 232, 233, 236n39, 259, 260, Deren, Maya 425n23 260n25, 262, 263, 263n35, 264, 264n40, Derrida, Jacques 13, 353, 354, 355, 361, 265, 436, 438 362 Fraade, Steven 7, 126n6 Descartes 153, 436 Frank, Georgia 193 Diocletian 16, 297, 297n19, 298n20, 301, Frankel, David 30 305n54, 309, 314–5, 524–5, 526, 527 Freud, Sigmund 436 Diogenes Laërtius 120n47, 114, 130, 231 Freedman, Daniel N. 479 Diogenes of Saleukia 339 Diogenes the Cynic 137, 143 Galatia 259 Dionysius the Areopagite 166, 203–4n80, Gemina 340, 342 286, 288, 289, 305, 305n54 Genette, Gerald 182 Dodds, Eric R. 151, 166, 338 Gill, Christopher 3, 51, 54n8, 57n14, Dohrmann, Atalie 293n1, 294 61n22, 175, 239, 239n50, 241, Domitian 335, 388 247n93 Dressler, Alex 102, 236n38, 241n66, Ginsberg, Harold L. 27n13 247n89 Ginzberg, Louis 474 Glikl of Hameln 15, 421, 430–434, 436, Eck, Werner 293n1, 298 437 Eleazer ben Arakh 129, 132, 132n33, 136, Goldin, Judah 130–1, 136, 137, 487n104 137, 313, 472 Gordian III 339 Eliot, T. S. 166 Gordon, Pamela 231 Elisha (prophet) 188 Goshen Gottstein, Alon 477n45, 478n49, Epictetus 10, 97n16, 98, 137, 137n54, 490n121, 494n150 137n55, 137n57, 139n64, 141–2, Gracchus. 65 174, 177, 199, 239, 241, 396n18, 510, Graetz, Heinrich 474 510n13, 511n17, 515n42 Graver, Margaret 4, 9, 60n21, 62n23, 71– Epicurus 71, 72n5, 231–2, 233, 234, 246 88, 99n21, 100n25, 101n29, 102n33, Esau 149n2, 169, 171, 172, 172n14, 173, 174n28, 232n24, 237, 243–4, 244, 246, 177, 178, 276, 427n29 246n86, 247, 459, 505n2 Eubulus 340 Greenblatt, Stephen 5 Eudemus 335, 336 Greenfield, Jonas 27 Eusebius of Caesarea 274, 274n5, 275, Gregorianus 297 282, 284, 286, 288, 289, 290, 295n9, Gregory Thaumaturgus 287, 295, 295n9, 299, 299n28, 301, 478 296, 297, 302 Eve 315, 433n57 Everitt, Anthony 229 Haberman, Devora Bonna 425 Ezekiel 190, 192, 194, 195, 195n37, 196, Habinek, Tom 231 489 Hadot, Pierre 244, 438, 492n136 Ezra 363–4, 423–4, 425, 425n23, 426, 427, Hadrian 337, 381, 386, 482 427n29, 428, 428n36, 429, 430, 431, Hadrianus 335 431n47, 434n4 Hamburger, Kate 170 Index of Names 545

Hannibal 54, 60 Jerome 190, 284, 288, 288n50, 288n51, Hanson, Richard P. C. 484, 484n87, 489, 288n52, 473n18, 477n44 493 Jesus 11, 12, 106–107, 109n15, 110, 112, Harrill 112, 112n30 113–4, 115, 117n40, 135n47, 141n67, Hartenstein, Judith 113n31, 116, 117–8, 149n2, 166, 205, 217, 221, 223, 224, 118n42, 118n44 258, 266, 267n57, 279–9, 285, 286, 430, Harvey, Susan Ashbrook 196, 219 481n71, 483, 483n79, 483n85, 484, Hecaton of Rhodes 72 491n128, 494n149, 511–12, 513n35, Heinemann, Joseph 489–90 532n45 Helena 222 John Chrysostom 215–6, 222n37, 203, Helios 190, 195n40, 203n77 206, 475n28 Henriksen, Erin 443 Jones, Tamsin 422 Heraclas 274, 275 Joseph (Biblical) 177–81, 484n86 Hercules 57, 96, 97 Joseph (Father of Jesus) 278 Herman, David 172n17 Josephus 137n85, 297n18, 297n26, 316, Herman, Geoffrey 300, 301 316n7, 409, 409n77 Hermotimus 136 Julian (the Apostate) 165, 203n77, 381 Hezser, Catherine 126n6, 294, 299n27, Justin 275, 283, 337, 478n48 460 Justin II 221 Hippocrates 134, 135, 136, 136n50 Hippolytus 86n56, 474n19 Kant, Immanuel 436 Hofman, Elwin 8, 58 Kimmelman, Reuvan 473 Holloway, Paul A. 258 Kister, Menachem 477n44, 481n69, 176 Horace 143, 144, 331, 342 Krauss, Shmuel 474 Horden 332 Krueger, Derek 193n28, 220–1 Humfress, Caroline 293, 293n3 Kugel, James 1n3, 27n12, 419n2 Hunter-Crawley, Heather 196, 196n41, 196n 43, 205n87, 205–6n92 Laban 178, 315 Hypatia 528, 528n25 Lacan, Jacques 448 Laelius 54, 242 Iamblichus of Chalcis 10, 149, 161–64, Laidlaw, James 233 165–6, 284, 343 Lambert, David 7, 8, 21–46, 182, 493n144 Isaac 172, 172n14, 173, 179, 175, 176, 177, Lapin, Hayim 294, 302, 302n41, 460 221, 316, 481, 482, 484n86, 490n125 Levi 107, 108, 112, 114, 120 Isaac, Benjamin 297n18, 298, 298n24 Levinas, Emmanuel 89, 101, 354, 436n68 Isaiah 33n41, 192n21, 193, 429, 477n48, Libanius 294, 301n37, 306, 306n60 489, 490n124 Licht, Jacob 31n34, 32n38, 34n43, 36, Isidore of Miletus 216 36n53, 38n64 Iulia Agrippina 298n22 Lieberman, Saul 135, 138, 356, 358n22, Iuliana 298 358n23, 366n48, 446n7 Iuvenal 335 Lindberg, David C. 197, 200n59 Locke, John 376, 377 Jacob (Biblical) 149n2, 169, 171–2, 173, Longinus 331, 338, 340, 241–343, 346, 174, 177, 178, 179, 276, 316, 427n29, 346n78 481n71 Lucilius 230, 232, 233, 236, 237, 239, 242, James, Liz 201, 205 243 Jeremiah 16, 33n41, 143, 144, 427n31, Lucius Crassus 54, 54n8 430n46, 490n24, 505, 506, 510 Lucius Philippus 54 546 Index of Names

Macrobius 347 Palmer, Alan 170 Maecenas 246 Pamphilus 277n17, 279, 282, 282n34, 285, Maimonides 132 286, 287, 288, 289, 289n55, 290 Marcella 159, 160, 343 Panaetius 8, 51, 51n1, 55, 58, 62n23, Marcellinus 236–7, 243 100n25, 238–9, 238n49, 239n51, 241, Marcellus of Ancyra 274, 289 241n65, 247 Marcellus Orontius 343 Panayiotis Tzamalikos 274 Marcus Cicero 229 Pantaenus 264, 265, 27 Marcus Drusus 54, 64n30 Paul 12, 54n81, 110–11, 217, 253–71, 273, Maria Theresa 267 301n37, 484n86, 407–9 Marius Victorinus 347 Paul the Silentiary 215, 216, 224 Marx-Wolf, Heidi 426n25 Paulinus of Nola 190, 219, 343 Mary Magdalene 106, 111, 121 Paulus 56, 303 Mata 431, 432, 432n54 Pericles 336, 376 Maximian 305n54, 309 Peter 107, 108, 111, 113–114, 120, 121, Maximus of Tyros 336 217, 224, 507–9 Mazeh, Hanan 179 Peter of Alexandria (patriarch) 526–7 Metellus 65 Peter, Hermann 254 Metrodorus 72n5, 246 Petsalis-Diomidis, Alexia 401 Michaelis, Wilhelm 256 Philo of Alexandria 6–7 Mieth, Dietmar 523 Philopator 79n34 Miller, Patricia Cox 196n42, 491 Philoponus, John 187, 196n42, 198, Miller, Stuart 461 198n50–52 Mirguet, Françoise 7 Pinchas b. Yair 592 Miriam 31 Plato 110, 161, 199, 199n54, 344, 345, 393, Möller, Melanie 5 406, 515n41 Moran, William 27, 27m14, 28n22, Pliny the Elder 297n181, 301n37, 409–10 33n41 Plotinus 10, 13, 93–97, 99, 149, 150, 151– Morgan, Teresa 27n18 163, 197–8n49, 338–347 Moses 31, 34n43, 35, 36, 37, 38, 314, 316, Plutarch of Chaironeia 189, 214n5, 231, 367, 368, 479n60, 485, 488, 489n113 235, 335n20, 341 Moscovitz, Leib 309 Pocock, John G. A. 376–7, 379 Musonius Rufus 3, 4n6, 9, 98, 99, 126, Porphyry 10, 13, 90, 93–5, 99, 149, 150, 126n4, 286, 316 151–153, 161, 163, 165, 284 Posidonius 97 Nachmanides 308 Potiphar (Mrs.) 179 Neusner, Jacob 300 Procopius of Caesarea 201n66, 215, 216, Newsome, Carol 7, 26n10, 175, 273, 224, 296 419n2 Pseudo-Dionysius 193n29, 203, 204, 205 Niehoff, Maren R. 11–21, 128n14, Publius clodius 64 137n55, 293–329, 478n49, 479, 524n8, Publius Sestius 64 532n44 Purcell, Nicholas 332 Noth, Martin 30 Pythagoras 161, 265 Noy, David 332, 334 Quintus Varius 65 Obadiah of Bertiniro 144n77 Origen 4, 12, 15–6, 273–92, 301, 303, R. Abbahu 8, 11, 12, 13, 14, 16, 128n14, 303n47, 314, 471–503, 505–22 293–329, 302, 315 Index of Names 547

R. Acha 316 Seneca 3, 4–5, 8–9, 11, 14, 15, 16, 71–88, R. Akiva 461, 461n59, 472n3, 473n13 100, 139, 140–1, 213, 229–251, 260, R. Ba 311 261, 264, 316, 459, 491 R. Eliezer 129, 178, 457n41, 459 Sextius 234 R. Immi 302, 305n55, 315 Shaw, Gregory 162–3, 164 R. Ishmael 461–466 Sheer, Monique 25 R. Joseph She῾altiel ben Moses ha-Kohen Shulman, David 262, 267n57 433n57 Silvanus 398 R. Judah the Patriarch 130n24, 130n25 Smith, A. Mark 203 R. Meir 450n17, 461 Socrates 54, 93, 96, 139n64, 150–1, R. Nathan 134n39, 464–5, 466, 482 241n61, 245, 288, 289n55 R. Simon b. Abba 299 Solomon 222, 223, 223n45, 224 R. Tarfon 132, 134–5, 135n47, 136, 137 Somers, Mararet 182 R. Yehoshua 169, 457n41, 459, 461 Sorabji, Richard 4, 90n2, 198, 198n51, R. Yehudah 450n17, 487 199, 200n58, 241n63 R. Yohanan b. Zakai 361, 477n44 Stern, David 181 R. Yose 482 Sternberg, Meir 172–3 R. Zeira 13, 353–72 Stobaeus 78n32, 114 Rachel 177, 316, 486n97 Stoller, Silvia 425n23 Raucher, Michal 433n58 Stroumsa, Guy S. 262, 267n57, 513n37 Regulus 239n50 Synesios of Cyrene 16, 524, 528–534 Rivera, Mayra 102n31, 188, 188n2, 198n49, 207, 207n98 Tacoma, Laurens 332, 399n37 Romanos Melodos 174n27, 193n28, 220– Tamar 12, 180, 181, 302, 303–4, 303n48, 1, 222, 223, 223n45, 224 304, 304n49, 305, 306, 307, 308, Rosenzweig, Franz 436n68 308n63, 318 Ross, W. D. 91, 91n5, 92 Tatianus 343 Roueche, Charlotte 296 Taylor, Charles 25, 26, 42, 52, 180 Rufinus 279, 281, 282, 284, 285, 286, 287, Theodor, Julius 313n86, 492n138 288, 289, 290 Theodora 217, 223 Runia, David 476 Theodore of Mopsuestia 192, 193 Rüpke, Jörg 6, 6n8, 90n2, 102n32, 245, Theodoret of Cyrus 194–5, 195n38 295n8, 336n28, 340n48, 393–418, 523, Theodorus 526n16 523n5 Theodosius II 216 Rutilius 245 Theophilos of Alexandria (patriarch) 529, 534 Sabbatai Zvi 15, 422, 431–432, 433n57 Theophrastus 72n5 Sarapias 524, 525, 525n13 Thrasyllus 335 Satlow, Michael 7, 126, 126n7, 311– Tiro 229 312n83 Torjesen, Karen 491, 491n133 Saturninus 65 Tullii Cicerones of Arpinum 64n31 Scaurus, Marcus Aemilius 8, 54, 64, 64n30, 64n31, 65–7, 67n34, 67n35, 69 Urbach, Efraim 473, 476, 477n44, Schellewald, Barbara 189n5, 26 489n112 Schofer, Jonathan 7, 139n63, 145, Uriel 427n29 174n29 Scott, Joan 435, 435n62, 435n64, 436 Varius 65 Sedley, David 92 Vernant, Jean-Pierre 3 548 Index of Names

Vespasian 297, 297n18, 388 Wills, Lawrence 140n65, 145 Virgil 243, 282 Wurst, Gregor 116 Virgin Mary 217 Zahn, Theodor 408–9 Weissler, Chava 433, 433n57 Zelcer, Mark 433 Whitmarsh, Tim 5, 312n84 Zenobia 341 Williams, Bernard 102n31 Zethus 343, 344 Williams, Megan 477n44 Zeus 84, 85, 85n55, 86 Williams, Gareth 99 Žižek, Slavoj 448 General Index acculturation 332, 338, 343 appropriate action (καθῆκον, officium), – intellectual 331 in Stoicism 71, 77 – Porphyry’s 343, 345–6 arbitrium (choice) 80 Achaia (Greece) 259 Aristotle, De anima 187, 198, 198n52, Achilles Tatius. Leucippe and Clitophon 201n65, 203 189, 196 – Metaphysics 91 action, Stoic theory of 9, 73, 97, 515, – Nicomachean Ethics 90, 91, 92, 99 515n41, 517 – Politics 376 actions: appropriate(καθῆκον) 71, 77, 80 Aristotelians 9, 90n3, 97, 187, 198, 265, – beneficent action (εὐεργεσία) 72, 72n3, 265n48, 333, 336, 337, 345, 376, 510n13 80 askesis (exercise) 126, 127, 265n47 – fully right (κατόρθωμα) 71 ascent (συγκατάθεσις) 4, 4n6, 79, 98, 79, Acts of Philip 275 83, 157, 157n15, 514 aesthetics, literary 245–8 – ritual of 112n30, 116, 118, 119 agency 6, 83, 83, 85, 151, 516 asylum 377 – human 101, 102, 318, 395 Athenaeum 337 – moral 239, 244 Athens 13, 165, 203, 241n5, 280, 331, – of divine beings 80 333–8, 339–43, 346, 346n78, 379. See – political 379 also Rome – social 333, See also self-agency Augustine, City of God 165 Alexandria 13, 198, 284, 275, 279, 296, authority 137, 159, 165, 181, 263, 278–9, 333n12, 334, 336, 338, 339, 340n46, 308, 311, 312, 315, 385, 402, 405, 420, 340n48, 341, 403, 408n73, 471, 524, 424, 435, 438, 449 526, 526n16 – moral 15 aliens resident, Roman law and 14, 385–7 – of God 145 allegory 476–7, 480n82, 490, 490n125, – of Halacha 307 493, 494n150 – of Roman law 300, 307, 314, 317 – in Rabbinic Midrashim 477n44, – rabbinic 15, 317, 464, 465, 467 477n45, 528 autobiography 3, 262, 263 – Midrash vs. 471 autonomy 8, 52, 58, 60–1, 63, 276, 293, – Paul and 484n86 515, 516. See also consistency – Origen and 477n48, 484, 493n146 – interiority Allogenes (Tchacos Codex) 116, 116n39, Avot (tractate) 125–148 117–8, 117n40, 117n41 Azzise system 304, 304n51 altruism 71 Antioch (Antiochene) 187, 192, 280 Babylonian Talmud 189n9, 190, 300, anxiety 166, 173, 174, 214, 338 301, 309m67, 315n89, 353, 358–9n26, apocalypse 294, 339, 405, 422, 423, 477n44 368n52, 446n10, 451, 451n19, 456n38, apocalyptic literature 405, 410 458n45, 462, 465n60, 465n61. See also – account in 4 Ezra 421, 423 Jerusalem Talmud Apostolic Constitutions 192 – Palestinian Talmud 550 General Index

Bar Kokhva Revolt 294, 294n6, 298n22 Codex Theodosianus 411 Beirut 296 collective identities 397, 400, 401, 402, Beneficium 74 403, 411 betrothal 309, 446 color 196n42, 197n49, 199, 201, 201n67, – alternative interpretations of 311 202, 203, 217, 450n17 – gift 308, 310n74 – Aristotle and 198–199, 200, 200n3, – Jewish notions of 309n8, 311 201n65 – Roman 12, 308, 309, 310, 310n74, 312, – light and 198, 201, 201n65, 202n70, 314 203 bible. See Hebrew Bible – Philoponus and 199n5, 202n70. See – King James Bible also sight – Septuagint Colossians 112, 113 – Vulgate Community Rule (Qumran) 129 bible interpretation 7, 12, 298n21, 313, compassion 27, 82, 222 317 compatibilism 101 biblical exegesis 286, 365, 476 conflicted self 171 body, notion of. See interiority connectivity 332 conscience 16, 527, 531, 535 Caesarea 12, 14, 256n10, 287, 293–329 consciousness 10, 244, 299, 393, 394, Campania 344 420n4 care of oneself 4n6, 12, 142, 255, 407, – in Rabbinic Midrash 169–185 510–11, 513, 514 consistency 8, 58, 61, 61n22, 62, 62n24, Cartesian categories 3, 8, 29n27, 52, 58, 83, 99, 100, 237, 238, 239, 395. See also 58n17, 172n17, 175 autonomy cheroubicon 193 – interiority cherubim 11, 188–96 Constantia 59n18, 61, 62, 62n23, 64, 68 childbirth 421, 422, 425, 431, 433, Constantinople 11, 192n24, 126, 223, 224, 433n57 225, 528 – among Haredi women in Israel contemplation 91, 92, 144, 154, 156, 161, 433n58. See also pregnancy 163, 204, 213, 224, 260n25, 275, 282, Christianity and philosophy 275 283, 514, 515 Cicero’s letters 12, 230, 253, 254 conversion 268n62, 274n9, 275, 458 circumcision 266, 459 Corinthians 12, 256n10, 259 Cicero, De Officiis (On Duties) 8, 51, 53, cosmos 15, 99, 101, 109n12, 193, 204, 64, 67–9, 100n25, 237, 247, 509n8 204n83, 242n69, 394, 395, 421, 424, – De Natura Deorum 81n41, 83n48, 426–30, 433, 434, 436, 437, 532 136–7 – On the Laws 386–7 decorum 53, 53n5, 53n7, 55, 59, 61, 62, 63, cities 14, 136–7, 217, 218, 220, 222, 224, 238, 246, 247 279, 295, 295n9, 296, 297, 297n18, 298, desire 8, 25–51, 68, 89, 95, 98, 109, 113, 298n22, 304, 313, 317, 331, 339, 340, 114, 115, 117, 119, 135, 141, 180, 341, 342, 344, 355, 358, 389, 397, 399, 199n57, 240, 257, 262, 283, 285, 353, 428, 446n7, 477, 478. See also Athens, 362, 390, 401, 404, 425, 425n23, 454, Rome, urbanity 515, 519 citizenship, Greek 376 – religious 258, 264 – Roman 14, 293, 293n2, 302, 314, 376, Deuteronomy 27, 40, 42, 42n73, 44, 445 378–9, 382, 383–4, 385, 387, 388–9, Didache 129 399, 402, 408 digestae (legal sources) 337 General Index 551 diversity 239, 293, 313, 317, 406, 411, 438, – rabbinic 459 508, 509, 517, 518 evil 44, 96, 97, 100, 101, 121, 131, 138, divine and human agents, parallelism 149n3, 155, 157, 277, 281, 454, 514, 518 between 80n38, 82n44 – yetzer (inclination) 481, 492 divine double 10, 95n12, 149, 149n1–2, evil eye 179, 189n9 150, 150n4, 153 exemplarity 51–70 divine self 115 – defined 52 – Stoic human and 97–101 – Roman 52n4 doctrine 71, 89, 99, 161, 506, 507 – Scauris’ 67n34 – Christian 220 exile 12, 14, 62n24, 64, 150, 161, 162, 164, – doubled intellect (Plotinus) 160 216, 233, 254, 256, 365 – foolish 117 – Roman law and 383–5 – historical cycles 516 Exodus 15, 31, 44, 368, 471, 472, 472n2, – of light (Aristotle) 202n70 473, 478n49, 479n56, 485 – salvation of the devil (Origen) 279 experience, inner 84, 112, 220 – Stoic 71n1, 83, 83n48, 516 – embodied 95n12, 433 – undescended intellect (Plotinus) 150 – of individuality and self reflection 2, 215, 235, 398 ecclesiastical hierarchy 166 – sensory 11, 215, 218, 219, 230. ekklesia, Christian 407, 524 See also Scott, Joan, “The Evidence of embedded self 175, 187–8 Experience,”(article) embodiment 76, 142, 150, 154, 241, exteriority, vs. interiority 2, 3, 58, 58n17, 420n5, 421, 490 93. See also interiority emotions 4, 7, 27n13, 77, 84n53, 114, 119, extirpation (karet) 446 141, 173, 174, 425, 526n18 extramissionist 10, 196–7, 200, 202n69. empire. See Roman Empire See also intromissionist enactivism (4E cognition) 29, 29n27, 42 Encomium 295, 295n9, 296, 297, 303n44 faith 27, 36, 36n53, 37, 37n57, 223, 283, Ephesians 112, 113 385, 526, 527 Epictetus, Discourses 137, 137n54m fate 84, 86, 86n56, 101, 141, 149, 258, 259, 137n58, 139n64 265, 267, 360 Epicureanism 132n33, 136n51, 234, 265 fertility 425 epistemology 111, 187, 203, 205 fiction 172n17, 237, 389 eschatology 15, 109n12, 264, 266, 268, – legal 309, 382 421–2, 423, 424, 425, 426, 429–30, 432, – narrative 170, 172 433, 433n58, 434, 437, 482, 483, 487 – persona and 389–390 Essenes 143n74 Flavian municipal law 6, 385n29, 387, 388 ethical discourse 127, 128, 129–32, 142, forgetting 258, 445–447, 449, 450–3, 455, 143, 145 456, 456n38, 457–9, 465n61, 527n20 ethics 9, 16, 52, 99, 102n31, 233, 343, 354, – memory and 8, 10, 14, 15. See also self- 393n2 forgetting – Greco-Roman 125–148 fortuna 56n11, 59, 63, 66, 67 – mimetic 267 4 Ezra 14–15, 421 – Stoic 71, 72, 73, 78n32, 175n28, 515 – construction of the maternal self in ethnic groups 333, 343, 344 428–30 ethopoietic functions 260, 260n25 – pregnant women in 423–6 ethos 239, 260, 482, 491n131, 534 – womb and mourning mother in 426–8 – priestly 493 4 Maccabees 44–5 552 General Index four perspae (Panaetius), theory of 8, 51, – as a Roman and Christian space 222–4 52, 53, 55, 56, 58, 60, 61, 621, 63, 63n26, – dome of 194n30, 205n91, early Byzan- 63n27, 67, 68, 100, 237–8, 238n46, 239, tine liturgy at 192n24 241, 247, 509n8 – lighting effects 189n5, 201n66, 206 freedom, interiority and 71–88 – marble floors of 204–5 – metaphysics of 505–22 – mosaics 192n21, 206 – of decision 60, 79, 79n34, 80, 519 Halacha (Halakhah) 127, 299, 305, 307, – of individual action 9, 16, 60n21 314, 317, 447, 447n11, 458, 460, 464, – self-agency and 514–21 467 freewill 79, 79n34, 83, 161, 345, 514n39, hametz 446 516–7, 518, 519, 519n61, 519n65 happyness 95, 98,125, 143, 161, 242, 314, friendship 72n3, 91, 100, 254, 254n4 394, 432 hard worker, Origen’s self-fashioning as a gaps 2, 14, 74, 390, 483, 513 283, 284–6, 290 gender 2, 110n17, 111, 112, 120, 375, 394, Hattat 455 421, 422n6, 425n23, 434, 457 heart 131n27, 131n28, 132, 132n30 gendered experience 437n69 Hebrew Bible 26, 26n8, 26n10, 27, 28, 33, generations 1, 38, 66, 181, 235, 246, 248, 39n66 311, 364, 367, 398, 429 Hegemonikon 132, 132n30 Genesis 111, 169, 170, 171, 190, 285, 313 hekhalot, literature 190 Genesis (Bereshit) Rabbah 10, 169, 170, – mysticism 195, 489n112 173, 178, 301, 313, 315, 317, 358n24, Hellenistic Judaism 45, 282n31, 540 478n49, 481, 494n148 hemdat yamin 433 gods. See Worship of the gods heraclitean flux 77n27 good flow of life (εὔροια) 101 hermeneutics 471 the Good 105, 107, 108, 108n11, 109n13, – biblical 283 110, 110n21, 111n26, 114–115, 118, – rabbinic 475n36 119, 120 – Origen’s 483n146 goodness 20, 517 historical cycles, doctrine of 516 – God’s 517, 518 holy men (θεῖοι ἄνδρες΄) 338 – moral 114, 121 Holy Thursday 221, 221n36 goodwill (benevolentia, εὔνοια) 73, 75, homilies (homily) 189n6, 193n26, 277, 78n32, 80 277n16, 472, 472n9, 473, 473n14, 474, Gospel of John 9, 106, 106n5, 107, 478, 478n53, 479n56, 479n59, 480, 109n12, 109n15, 110, 111, 115 480n67, 482, 486n97, 490, 505 Gospel of Mark 430 honor 27, 92, 130n24, 144, 144n77, 160, Gospel of Mary 4, 9, 105–24 176, 290, 529, 530 gratitude (gratia, χάρις) 72, 74, 75, 76, hospitality 355, 362 78n32 – absolute 354, 361 group membership 96, 399, 400, 404, 405 – conditional 354 – unconditional 13, 354 habits 14, 54, 62, 310, 448, 450, 41, 453, “house of Caesar,” 300–1 458, 507 human nature 90, 93, 95n12, 98, 99, 151, – epistolary 301 395, 425n23, 509 – philosophical 232 – connection with the divine 73 – ethical 511 – universal 238 Hagia Sophia 11, 193n28, 205, 205m91, humiliation 258, 266, 368 213–26 humor 54, 172, 357n20 General Index 553 hypostasis 161 intention 78, 78n31, 85, 127, 170, 49 Iamblichus, On the Mysteries 161, 162 – importance of in rabbinic legislation 463n58 identities, collective 400–1 interiority 1–3, 7, 8, 10, 14, 15, 27n18, – individual 295n8, 400 28n21, 29, 33, 33n42, 52, 59, 61, 63, 98, – multi-layered 337, 402 119, 172, 175 imitatio dei 492, 493n145 – directed 213–26 Imperial Period 332, 397, 398 – freedom and 71–88 – Rome and Athens during the 333–8, – notion of the body and 265–67, 268 401 – vs. exteriority 2, 3, 58, 58n17, 93 impression (φαντασία) 79, 98, 230, 514 interspection, introspection and 264–5 impulse (ὁρμή) 4, 53, 78n32, 98, 131, 246, intromissionist, Philoponus as an 10, 420, 462, 464, 514 199n54, 200, 202n69. impurity, ritual 447, 452, See also purity, See also extramissionist ritual introspection 1,4, 10, 16, 232, 268 incense 196, 218, 219 – interspection and 264–5 – See also smells inwardness 25, 26, 42, 43 income 358n26 Ideal self 63n26, 241 Jerusalem Talmud 190, 301, 307, 308, 311, – problem (Aristotle) with an 90–93 312, 313, 316, 317, 318. See also Baby- – problem (Porphyry and Plotinus) with lonian Talmud an 93–97 – Palestinian Talmud indifferents, preferred 101, 395 Johannine story 9, 106, 111, 115, 116 individual self 1, 2, 15, 16, 230, 318, 408, Justinian, Digest 295, 296, 378, 385 429, 520, 521 joy 27, 28n21, 80, 114, 115, 118, 256, 425 individuality 1, 2, 6, 6n8, 12, 16, 89, 108, 213, 248, 393, 396, 399 Kaper Koraon (site) 191, 191n19, 192 – practical 397 Kiddushin 313 – religious 523 kindness, acts of 72, 80, 80n38, 85, 97 – self-agency and 505–22 King James Bible 37n60, 39n67, 41 ingenium 11, 60, 236n40, 237, 238n47, “know thyself,” 138n60 242, 242–3, 244, 245, 246, 246n86, 247 laborers 132, 133, 134, 135, 135n47 inner self 10, 12, 38, 188, 268, 273, 395, Lamentations Rabbah 495n154 524, 524n10, 529, 530, 531, 532n44, Late Antiquity 1, 2, 16, 27, 150, 170, 174, 534, 535 183, 188, 190, 195n40, 201n68, 213, innovations 128, 149n1, 161, 164, 174, 288 219, 290, 293–5, 297n17, 298- 300, inspiration, from the Logos 281–283 301n37, 307, 312, 314, 331, 347, 357, Institutiones (Gaius) 303 366n48, 378, 429n41, 524, 525n13, integrity 64, 65, 262, 295 525n15, 534 intellect 151, 152, 154, 156, 161, 285, laziness 134, 284, 285 515n41, 518 lepor (charm or wit) 54 – descended 154, 156, 169, 161 letters 16, 231, 524, 528 – divine 156, 394 – Cicero’s 12, 229–30, 253, 254, 254n3, – doubled 160 256 – individual 160 – Epicurus’ 246 – nous 151, 159 – Paul’s 12, 253, 254n3, 258, 259, 261, – undescended 10, 150, 156, 159, 161 262, 264, 265, 301n37 554 General Index

– Seneca’s 213, 230–32, 233, 234, 235, menstruation 425 239–40, 301n37 merkabah (chariot) 190, 195, 195n40 – Synesios’ 528–9, 534 Messiah 422, 430, 430n45, 432, 434 Letter to Diognetus 408, 410, 410n82 metaphysics 109n13, 346 Leviticus Rabbah 480 – and freedom 505–22 light, Aristotle and 202n70 – of light 205n87 – color and 198, 201, 201n65, 202n70, – of motion 510 203 – of radical alterity 89 – in Hagia Sophia 189n5, 201n66, 206 – of rational self-motion 514 – metaphysics of 205n87 – of the One (Plotinus) 165 – self in 187–211 – of the stoics 393n2, 515, 516 – sight and 195–201 midrash 131n28, 171–2, 174, 175, literalists, Christian 276 176, 177, 178, 179, 180, 358n24, – exegetical 290, rabbis as 476 430, 473n13, 479n59, 493n144, 494, literary address, “selves” as subjects of 108 495n152 literary style 244, 246, 247–8 migrants (migration) 332, 333, 334, 336, liturgy 187, 192, 193, 196, 196n41, 207, 344, 297, 299n37, 400 218, 219, 224 mimetic ethics 267 – Byzantine 192n24, 193m 195n40 min (heretic) 367 – Christian 166, 189, 190, 194, 220, 407 mind (nous) 94, 108n12, 111, 151, 159m – Constantinoplitan 215 491 – Hagia Sopia and 220 mindedness (φρον-/φρεν-) 261 – Jewish 190 mindset 142n70, 257, 261 – Syria 192n22 mobility, of Greek intellectuals to Rome love 27, 27n14, 71, 159n16, 188, 276, 310 331–32 luck 75, 77 – social 298n22 modern self 25, 29, 52, 182 manichaeism 1 monogamy 314, 315, 315n89, 317 market place 403 monologue, divine,178–81 marriages, Stoic 242n69 moral progression 509 match (man’s) 315, 316 mosaics 11, 187, 194, 194n31, 194n32, maternal self, construction of in 4 Ezra 195, 195n40, 201, 202. See also Hagia 428–43 Sophia – Glikl of Hameln and the construction motherhood 421, 422, 429, 434, 436n68 of a 430–434 motion 378, 390 matter and body, theory of (Origen) 512 – Hunter-Crawley’s analysis of 196 Mekhilta de Rabbi Ishmael 471–503 – metaphysics of 519 memory 8, 10, 77, 95–7, 100, 432, 447, – voluntary 518–19 448, 449, 454n32, 458, 466–467 mourning 426–8 – active 455, 456, 457 – collective 466 narrative fiction 170, 172 – cultural 336 nature, individual 55, 56, 59, 60, 64n30, – declarative 445, 456 67, 68 – forgetting and 8, 10, 14, 15 – internal 63 – procedural 445 – universal 55, 56, 59, See also human – prospective 445, 454, 456 nature – retroactive 445 nefesh (spirit/soul) 40–43 – Stoic 100 – 41n69 General Index 555

– 41n70 Palmyra (Syria) 341, 342, 346n78 – 42n73 Paul, Letter to the Philippians 12, 256–8 neglectfulness (ἀμέλεια) 284 paradox storicorum (Cicero) 248 neoplatonic philosophy 164, 528 Paschal Lamb 407 Neo-Platonists 9, 10, 13, 150, 151, 164, passions 95, 97, 100, 110, 119, 120, 157, 344n69, 394n2. See also Platonists 240 Nika Riot [ce. 532] 216, 222, 225 – overcoming 113–4, 115 nomina sacra 525, 525n14 Passover 314, 353n4, 446, 454, 472, normative self 16, 98n17, 230–1, 232, 237, 479n55, 483, 485 240, 241, 248 Pastor Hermae 407 North African Donatist Church 527–8 peace 106, 113 Novi homines (new men) 57 – interior 112 – of mind 240, 526 obedience 85n55, 86n56, 86n 57, 142, 222, “perfect Human,” concept of 112, 113, 225, 406 115, 119 occurrent self 63n26, 98n17, 230, 232, 241 pentapolis 407 Officia (duties) 53, 80, 394 persona 389–390 oikeiosis (οἰκείωσις), Stoic doctrine of 142, personality 12, 14, 52, 58n17, 174, 229, 394, 396 254, 312, 346, 356 ontology, philosophical 111 – 387 – traditional. 89 – Abbahu’s 307, 318 opseis (opsis) 187, 197, 200 – Cicero’s 256 optimates 64, 65 – differences of 241 Oracula Sibyllina 403 – ethical 142 Origen, Homilies on the Book of Judges – fill legal 378, 379 483 – historical 12–3, 300, 301, 307 – Homilies on Exodus 15, 471, 472, 485 – human 2, 16 – Homilies on Genesis 276, 277 – individual 11 – Homilies on Jeremiah 16, 50, 510 – inner 3 – Homilies on Leviticus 478, 480 – Origen’s 289 – Homilies on Numbers 507 – social embeddedness 3 – Homilies on Midrash Leviticus 480 – totality of 41n70 – Homilies on Psalms 276, 284, 286, – unique 16 303n47, 314 personhood 52, 102, 243, 396 – Homilies on the Song of Song 477n45 Pesiqta Rabbati 430 Other 4, 4n6, 8, 89, 140, 307, 353, 355, “Philistines,” 12, 276, 281, 290,’ bad exegis 356, 361, 362, 365, 366, 367, 368, 369 and 276–278 – Babylonian,354, 356, 360, 368 philoxenia 356, 357. See also xenophobia – in Palestinian rabbinic narratives 354, piyyut 190, 430 355 Plato, First Alcibiades 510 – internal 356, 360 – Phaedrus 96, 158n16 – self and 71, 73, 309 – Republic 96, 110 otherness 13, 162, 337, 360 – Timaeus 92, 93, 93n8, 96, 161, 334, 334n19, 393n2 paganism 165, 274n9, 294 platonists 13, 90, 164, 282, 333, 341, 346, Palestinian Talmud 361n33, 451, 462, 347, 394n2, 516 462n56. See also Babylonian Talmud – Athenian 340, 346 – Jerusalem Talmud – Roman 338. See also Neo-Platonists 556 General Index

Plotinus, Enneads 96, 151n9, 153, 158, 159 revelation 105, 113, 117, 117n40, 119, 177, Plutarch. Life of Marius 100 189n5, 190, 261, 262, 489, 489n112, polemics 12, 29, 263, 263n35, 236n37, 494n149 273, 288, 289, 290, 403, 476 riha fan 10, 11, 188–95, 196, 198, 201, 202 – Origen’s self-fashioning through 276– Roman Empire 2, 6, 13, 14, 224, 294, 295, 281 306n57, 312n84, 314, 318, 331, 334, political theory 37 342, 346, 402, 405, 408, 410, 411, 527, – Aristotelian and Peripatetic 265 541 Polygamy 314, 315, 135n89, 317 – as an intellectual landscape 332–333 Porphyry, Against the Christians 274 – individualization in the cities of 393– – Letter to Anebo 161 418 – Letter to Marcella 156, 159 Roman governor 295, 296, 301, 302, 304, – Life of Plotinus 13, 150, 151–2, 156 305, 306 – On Abstinence 156 Roman jurists 14, 303, 375, 436 – Sententiae 94 Roman law, authority of 300, 307, 314, 317 Power of Wrath 115n36, 117, 117n42. See – changing legal status under 387–9 also wrath – exile in 383–5 pregnancy 15, 421, 422, 424, 425, 425n23, – Rabbi Abbahu’s role in mediating 12, 426n25, 429, 432, 433n58, 434, 436n68, 293–330 437. See also childbirth – resident aliens under 385–7 presbyters 278, 279 – self, society, individual, and person in providence 4n6, 9, 83, 101, 101, 514 373–92 Psalms 34, 34n44, 206, 276, 284, 286 – social theory of 375–8, 389 – self-reflections in 139–140. See also Roman Palestine 355n12, 360, 366n48 Origen, Homilies on Psalms Roman Stoics 3, 188, 238, 395 psycho-narration 173 Rome, during the Imperial Period 333– purity, ritual 7, 458, 463 338 – laws of 127, 464. See also Impurity, rit- – mobility and migration of Greek intel- ual lectuals to 331–352 pursuits (ἐπιτηδεὐματα) 100n25 ruling principle (ἡγεμονικόν) 98 “push-and-pull” factors 333, 333n10, 338, 241 Sabbath 449–52, 450n17, 453, 455–7, Pythagoreans 265 458–459, 461–2, 464, 465n61 sacrifice 101, 155, 157–8, 160, 163, 221, Qumran 129, 131n26, 139, 140, 140n66, 294n5, 490n125, 525, 526, 527, 535 313n86, 315n89 sage (Stoic), depersonalized 240–3 sapiens 240, 241 Rabbinic court (Caesarea) 12, 299, 307–13 – Stoic idea of 231 raz nehyeh, knowledge of 140n66 Sassanian Babylonoia 355n15, 360 reader, implied 15, 176–177, 181, 366 Savior 9, 105, 106–9, 108n11, 109n12, reason (λόγος) 45, 77, 91, 92–3, 97, 98, 110, 110n18, 111, 111n26, 111n27, 112, 99, 101, 165, 514–5, 515n41 113–6, 119, 120–21, 258 – divine 99, 244 Scott, Joan, “The Evidence of Experi- – perfected 93, 98, 98n17, 99, 101 ence,”(article) 435–6. See also experi- religious practices 398, 399, 402, 211 ence – Romans 343 Second Sophistic 5, 336 repentance 27, 222, 225, 268n62, 408n68, Self-agency 505–21 488n107, 491, 491n129 – freedom and 514–21. See also agency General Index 557

Self-fashioning 1, 2, 5, 7, 8, 11, 12–14, 57, soul, ascent of the 115 63, 67, 261–3, 273–92, 299–300, 301–7, – unified concept of in the Stoic sense 312, 313, 316n97, 318, 318n100, 346, 97, 514 348, 378, 390, 472, 490 Stoic paradox, rabbinic 142–144 self-forgetting 450 Stoicism 3, 4, 53n6, 62, 73, 73n9, 85n55, self-formation 107, 125–148, 437, 450, 86n56, 98n17, 100 471 – ancient 85, 97 self-knowledge 10, 138–142, 230, 238, – free choice in 60n21 268, 378–383, 390, 423n19 – Hellenistic 72 self-love 92 – orthodox 60n21 self-perfection 10, 126, 127, 145, 235 – Platonic background to 394n2 self-reflection 2, 5, 6, 7, 127, 127n11, 139, – Roman 188, 515n42 177, 179, 221, 261, 262, 263, 267, 393, – Seneca’s epistolary version of 230 395, 397, 406, 410–11, 449, 466 subject, dialogical 177–8 self-reflexivity 170, 354 – divided 169–85 self-transformation 231, 471, 494n148 subjectivity 45n82, 119, 151, 172, 175, self-writing 253, 260–1, 268 232, 247n89, 262, 393, 419, 421, Seneca, De Beneficiis 72, 73–74, 77n28, 99 428n40, 436n68, 437, 514 – De Brevitate Vitae 100 – apostolic 261 – De Ira 264 – introspective 175 – Epistulae Morales 232, 233n29, 237, – irreducible 89–90, 102, 102n31 239, 240, 241n65, 243, 244, 248 – legal 456, 457, 458, 466 – Epistles 82n44, 245, 246, 260, 264, 265, – maternal 434 518n50 substance 97, 191, 509, 518 – Naturales Quaestiones 244 – material 197 Sensory hierarchies 197 symphon 308, 309, 309n67, 309n70, 310– Septuagint 28, 28n21, 30, 32n37, 39n67, 11, 322n83, 312 43, 473 Shir ha-Shirim (Song of Songs) Rabbah ta᾽avah 8, 28, 29, 30–3, 32n39, 33n41, 34, 356, 361–3, 366. See also Song of Songs 34n44, 35, 37, 38–9, 38n63, 39n67, 40– sight, knowledge and 189, 194 41, 42, 42n72, 42n73, 43, 43n78, 44, 45 – light and 195–201 Talmud. See Babylonian Talmud – self and 187, 189, 190, 205–7 – Jerusalem Talmud – theories of 187 – Palestinian Talmud slaves (slavery) 134, 340, 342, 379, 380, Tannaim 130, 311, 358n26, 430, 446n10, 381, 388, 409 488, 490 smells, and Christian liturgy 218–22, 224 – literature of 315n91, 475n36, 480 – See also incence – Midrashim 471, 472, 472n3, 474n24, social hierarchies 220, 523 475, 475n31, 475n36, 476, 478, 478n53, – constructing Individual selves within 479n56, 479n59, 480n64, 481, 482, 524–535 482n75, 492, 495 social theory, Roman law as 375–8, 389 Targum Onkelos 28n21, 31, 32, 32n36, Songs of Songs 283, 361, 364, 473, 476, 35n48, 42 477n4, 481, 487–7n99, 494, 512 Temple, destruction of (first) 408, 409 – Hippolytus’s commentary on 474n19 – (second) 15, 129, 222, 294n5, 364–5, – Origen’s commentary on 480n62, 513, 421, 423–4 See also Shir ha-Shirim (Song of Songs) Ten Commandments 33n41, 44, 358n24, Rabbah 473n10 558 General Index

“Testaments of the XII Patriarchs,” 131n26 vices 129, 130, 238, 240, 247, 276 Thessalonikē 194, 196, 205, 259 virtues 9, 56, 80n38, 98, 99, 130, 247, Theurgy 150, 161, 164, 164n25, 165, 166 491n127 Tiberias 12, 301, 305, 307, 311, 312, 315, vision, theory of 10, 187, 196n42, 197–8, 317, 368n52 199, 199n54, 200, 201, 201n65, 201n68, Time, roll of in the cultivation of the self 201n69, 202, 203 419–43 voice 120, 245, 362, 431, 431n47, 434, 435, tirdat mitzvah (preoccupation with a com- 438, 508 mandment) 446n10 – of authority 420 Tkhines 433 – Seneca’s 248 Toga virilis ceremony 112n30 volition 16, 73, 74, 76–7, 78, 80, 81, 82, Torah 125, 125n3, 127n11, 135n47, 82n44, 83, 85, 86, 174, 174n28, 510n13, 145,180, 367, 368, 447, 465n61, 466, 514 472, 474n27, 480, 481, 483n80, 489, Voluntas 56, 57, 76, 80 492, 494 voluptas (Pleasure) 53 – “a fence around,” 452, 452n22 Vulgate 43, 28, 28n21, 30, 32n37, 32n36, – Oral 475n36, 487n100 39n67, 43 – study of 7, 126, 132n33, 136, 475, 491 Tosefta 190, 316, 449, 450n17, 457, 461–2, wilderness narratives 28, 34, 35, 36, 40 463, 464–5, 494n148 womb 424 Totality 41n70, 89, 101 – and the mourning mother in 4 Ezra Tractate Shabbat 449, 453, 455, 457, 458, 276, 426–8 461, 464 women 15, 112n29, 120n46, 121, 214n4, Transcendence 11, 89, 231, 243, 244, 246, 220, 305, 309, 310, 312, 313, 318, 248, 344, 396 340, 343, 379, 421, 422, 425n23, 427, Transculturality 346 428n40, 428, 429n41, 433, 433n57, translations 26, 31, 3n44, 37n59, 39n67, 433n58, 434, 436, 437, 437n69, 438, 42, 43 463–4 – ancient 26, 28, 28n21 world soul 93n8, 157, 393n2 – Aramaic 28n24 World to Come 125, 126, 133, 135, – Greek 28n21 489n113 – Hebrew Bible 27, 30, 31, 32, 32n36, worship of the gods 10, 149-68 35n48, 37, 37n60, 39n67, 41, 41n69, 42 wrath 9, 105, 114, 115, 120, 120 traumas 432n57 – God’s 35, 39, 39n66, 364. See also True Cross 220, 221 Power of Wrath Tzofin 446, 446n7 xenophobia 356, 357. See also philoxenia Urban Market 397–9 Urban selves 393–417 zetesis 282, 283, 286 urbanity 14, 396, 397, 406. See also Zion 222, 427, 428, 429, 486 Athens, cities, Rome – return to 364, 365, 431