1. Homer, Iliad, 1.528-1.530, 6.169 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •philosophy, aletheia (truth) •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 79; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 83| 1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 1.529. ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος 1.530. κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον. 6.169. γράψας ἐν πίνακι πτυκτῷ θυμοφθόρα πολλά, | 1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. / 6.169. eeing he was minded to lie with me in love against my will. So she spake, and wrath gat hold upon the king to hear that word. To slay him he forbare, for his soul had awe of that; but he sent him to Lycia, and gave him baneful tokens, graving in a folded tablet many signs and deadly, |
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| 2. Pindar, Pythian Odes, 11.38-11.45 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 80 |
| 3. Pindar, Paeanes, 7b24 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 79 |
4. Pindar, Olympian Odes, 1.33, 2.15-2.18, 10.1-10.12, 10.49-10.55 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6, 79, 80 | 10.1. Olympian 10: For Hagesidamus of Western Locri Boys' Boxing 476 B.C. Read me the name of the Olympic victor, the son of Archestratus, where it has been written in my mind. For I owed him a sweet song, and I have forgotten. But come, Muse, you and the daughter of Zeus, unforgetting Truth: with the hand that puts things right, [5] keep from me the blame for lying, for wronging my friend. Approaching from far away, the future has arrived and made me ashamed of my deep debt. Still, payment with interest has a way of dissolving the bitter reproach of men. [10] Now, just as the flowing wave overwhelms the rolling pebble, so shall I pay my account in full, in gratitude and friendship. For unswerving Exactitude rules the city of the Western Locrians, and Calliope is important to them, and bronze-armored Ares. [15] Battle with Cycnus set back even Heracles, strong and violent; let Hagesidamus, victorious as a boxer at Olympia, offer thanks to Ilas, just as Patroclus did to Achilles. With the help of a god, one man can sharpen another who is born for excellence, and encourage him to tremendous achievement. Without toil only a few have attained joy, a light of life above all labors. The laws of Zeus urge me to sing of that extraordinary contest-place which Heracles founded by the ancient tomb of Pelop 10.50. And he called it the Hill of Cronus; it had been nameless before, while Oenomaus was king, and it was covered with wet snow. But in this rite of first birth the Fates stood close by, and the one who alone puts genuine truth to the test, [55] Time. Time moved forward and told the clear and precise story, how Heracles divided the gifts of war and sacrificed the finest of them, and how he established the four years' festival with the first Olympic games and its victories. Who won the first garland, with the skill of his hands or feet or chariot, setting the boast of victory in his mind and achieving it with his deeds? In the foot race the best at running the straight course [65] with his feet was the son of Licymnius, Oeonus, who had come from Midea at the head of an army. In wrestling, Echemus won glory for Tegea. And the prize in boxing was won by Doryclus, who lived in the city of Tiryns. And in the four-horse chariot [70] the victor was Samos of Mantinea, the son of Halirhothius. Phrastor hit the mark with the javelin. Niceus sent the stone flying from his circling arm beyond all the others, and his fellow soldiers raised a sudden burst of loud cheering. |
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| 5. Pindar, Isthmian Odes, 2.1-2.11 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 80 |
6. Sophocles, Ajax, 646, 714-715, 647 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6 | 647. All things the long and countless years first draw from darkness, and then bury from light; and there is nothing which man should not expect: the dread power of oath is conquered, as is unyielding will. |
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7. Sophocles, Oedipus At Colonus, 608-609, 607 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6 | 607. Dearest son of Aegeus, to the gods alone old age and death never come, but everything else sinks into chaos from time which overpowers all. |
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8. Plato, Phaedrus, 248b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 19| 248b. πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ | 248b. trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing |
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9. Plato, Gorgias, 493b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 19| 493b. τῶν δʼ ἀνοήτων τοῦτο τῆς ψυχῆς οὗ αἱ ἐπιθυμίαι εἰσί, τὸ ἀκόλαστον αὐτοῦ καὶ οὐ στεγανόν, ὡς τετρημένος εἴη πίθος, διὰ τὴν ἀπληστίαν ἀπεικάσας. τοὐναντίον δὴ οὗτος σοί, ὦ Καλλίκλεις, ἐνδείκνυται ὡς τῶν ἐν Ἅιδου—τὸ ἀιδὲς δὴ λέγων—οὗτοι ἀθλιώτατοι ἂν εἶεν, οἱ ἀμύητοι, καὶ φοροῖεν εἰς τὸν τετρημένον πίθον ὕδωρ ἑτέρῳ τοιούτῳ τετρημένῳ κοσκίνῳ. τὸ δὲ κόσκινον ἄρα λέγει, ὡς ἔφη ὁ πρὸς ἐμὲ | 493b. in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades — meaning of course the invisible — these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve, 493b. in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades—meaning of course the invisible—these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve, |
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10. Aristophanes, Frogs, 186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 19 186. τίς ἐς τὸ Λήθης πεδίον, ἢ ς' ̓́Ονου πόκας, 186. > | |
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| 11. Plato, Axiochus (Spuria), 371e, 371b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 19 |
12. Herodotus, Histories, 2.53, 5.9.3 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philosophy, aletheia (truth) •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 83| 2.53. ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω. | 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. |
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| 13. Plato, Republic, 10.621a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 19 |
14. Cicero, On The Nature of The Gods, 2.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6 | 2.64. In these impious fables, a physical and not inelegant meaning is contained; for they would denote that the celestial, most exalted, and ethereal nature — that is, the fiery nature, which produces all things by itself — is destitute of that part of the body which is necessary for the act of generation by conjunction with another. By Saturn they mean that which comprehends the course and revolution of times and seasons; the Greek name for which Deity implies as much, for he is called Κρόνος, which is the same with Χρόνος, that is, a "space of time." But he is called Saturn, because he is filled (saturatur) with years; and he is usually feigned to have devoured his children, because time, ever insatiable, consumes the rolling years; but to restrain him from immoderate haste, Jupiter has confined him to the course of the stars, which are as chains to him. Jupiter (that is, juvans pater) signifies a "helping father," whom, by changing the cases, we call Jove, a juvando. The poets call him "father of Gods and men;" and our ancestors "the most good, the most great;" and as there is something more glorious in itself, and more agreeable to others, to be good (that is, beneficent) than to be great, the title of "most good" precedes that of "most great." This, then, is he whom Ennius means in the following passage, before quoted — Look up to the refulgent heaven above, Which all men call, uimously, Jove: which is more plainly expressed than in this other passage of the same poet — On whose account I'll curse that flood of light, Whate'er it is above that shines so bright. Our augurs also mean the same, when, for the "thundering and lightning heaven," they say the "thundering and lightning Jove." Euripides, among many excellent things, has this: The vast, expanded, boundless sky behold, See it with soft embrace the earth enfold; This own the chief of Deities above, And this acknowledge by the name of Jove. 2.64. now these immoral fables enshrined a decidedly clever scientific theory. Their meaning was that the highest element of celestial ether or fire, which by itself generates all things, is devoid of that bodily part which requires union with another for the work of procreation. By Saturn again they denoted that being who maintains the course and revolution of seasons and periods of time, et deity actually so designated in Greek, for Saturn's Greek name is Kronos, which is the same as chronos, a space of time. The Latin designation 'Saturn' on the other hand is due to the fact that he is 'saturated' or 'satiated with years' (anni); the fable is that he was in the habit of devouring his sons — meaning that Time devours the ages and gorges himself insatiably with the years that are past. Saturn was bound by Jove in order that Time's courses might not be unlimited, and that Jove might fetter him by the bonds of the stars. But Jupiter himself — the name means 'the helping father,' whom with a change of inflexion we style Jove, from iuvare 'to help'; the poets call him 'father of gods and men,' and our ancestors entitled him 'best and greatest,' putting the title 'best,' that is most beneficent, before that of 'greatest,' because universal beneficence is greater, or at least more lovable, than the possession of great wealth — |
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15. Strabo, Geography, 8.3.30 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy, aletheia (truth) Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 83 | 8.3.30. It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently. |
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| 16. Anon., Sibylline Oracles, 1.17 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 130 |
| 17. Plutarch, On Hearing, 32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6 |
| 18. Nag Hammadi, The Apocryphon of John, 30.15-30.16, 31.19, 32.1-32.6, 32.12-32.18, 33.7-33.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 126, 131, 135 |
| 19. Anon., Apocryphon of John (Nhc Ii), 7.12, 7.33 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 126, 135 |
20. Irenaeus, Refutation of All Heresies, 1.29.1-1.29.2, 1.29.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 126, 127, 130, 131, 135 | 1.29.1. Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, [as was requested,] come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s [thus formed], rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos. 1.29.2. They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos, to be a representation of the great light, and that he was greatly honoured, all things being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction was formed between Autogenes and Aletheia. But they declare that from the Light, which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes; and again from Thelema and Zoe Aionios four other emissions took place, to wait upon these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence) of these, Chaffs is connected with the great and first luminary: him they represent as Sorer (Saviour), and style Armogenes. Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name Eleleth. 1.29.4. Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth [from his place] in a state of great impatience, [which had come upon him] because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this [lower] creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent. |
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| 21. Iamblichus, Life of Pythagoras, 29.164-29.166 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 19 |
| 22. Nag Hammadi, The Gospel of The Egyptians, 42.7-42.10, 52.6-52.16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 126, 135 |
| 23. Orpheus, Rec. A, 50.8 Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 130 |
| 26. Anon., Apocryphon of John (Nh Iii, 1), 10.23-11.2 Tagged with subjects: •truth (aletheia) Found in books: Thomassen, Before Valentinus: The Gnostics of Irenaeus (2023) 126 |
| 27. Papyri, Derveni Papyrus, 12.3 Tagged with subjects: •aletheia (truth) Found in books: Castagnoli and Ceccarelli, Greek Memories: Theories and Practices (2019) 6 |
