| 1. Hebrew Bible, Genesis, 18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •body (human), as instrument Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54 |
2. Hebrew Bible, Isaiah, 7.14, 11.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •body (human), as instrument Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 53| 7.14. "לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃", 11.1. "וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃", 11.1. "וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃", | 7.14. "Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.", 11.1. "And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots.", |
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3. Homer, Iliad, 10.94 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 253 | 10.94. / so long as the breath abideth in my breast and my knees are quick. I wander thus, because sweet sleep settleth not upon mine eyes, but war is a trouble to me and the woes of the Achaeans. Wondrously do I fear for the Danaans, nor is my mind firm, but I am tossed to and fro, and my heart |
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| 4. Homer, Odyssey, 5.391-5.392 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 261 |
| 5. Hippocrates, The Aphorism, 3.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 260 |
| 6. Euripides, Medea, 145, 144 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 253 |
| 7. Isocrates, Orations, 15.180 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 8. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 9. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 10. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 261 |
| 11. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 237 |
12. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 113| 173c. γὰρ εὖ τοῦτο εἴρηκας, ὅτι οὐχ ἡμεῖς οἱ ἐν τῷ τοιῷδε χορεύοντες τῶν λόγων ὑπηρέται, ἀλλʼ οἱ λόγοι ἡμέτεροι ὥσπερ οἰκέται, καὶ ἕκαστος αὐτῶν περιμένει ἀποτελεσθῆναι ὅταν ἡμῖν δοκῇ· οὔτε γὰρ δικαστὴς οὔτε θεατὴς ὥσπερ ποιηταῖς ἐπιτιμήσων τε καὶ ἄρξων ἐπιστατεῖ παρʼ ἡμῖν. ΣΩ. λέγωμεν δή, ὡς ἔοικεν, ἐπεὶ σοί γε δοκεῖ, περὶ τῶν κορυφαίων· τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που ἐκ νέων πρῶτον μὲν εἰς | 173c. SOC. Very well, that is quite appropriate, since it is your wish; and let us speak of the leaders; for why should anyone talk about the inferior philosophers? The leaders, in the first place, from their youth up, remain ignorant of the way to the agora, |
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| 13. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 14. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 253 |
| 15. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 16. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 2, 4, 204, 223 |
| 17. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 2 |
| 18. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 19. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 223 |
| 20. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 223 |
| 21. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 2, 4 |
| 22. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 223 |
| 23. Sallust, Catiline, 1.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
24. New Testament, Ephesians, 2.1-2.3, 5.6-5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •body (human), as instrument Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 63| 2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.2. ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3. ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·— 5.6. Μηδεὶς ὑμᾶς ἀπατάτω κενοῖς λόγοις, διὰ ταῦτα γὰρ ἔρχεται ἡ ὀργὴ τοῦ θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθίας. 5.7. μὴ οὖν γίνεσθε συνμέτοχοι αὐτῶν· 5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· | 2.1. You were made alive when you were dead in transgressions and sins, 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light, |
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| 25. Plutarch, Marius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 261 |
| 26. Plutarch, On Disease And Grief, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
27. New Testament, John, 1.14, 2.1-2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54| 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 2.12. ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. | 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. |
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28. New Testament, 1 Corinthians, 15.50-15.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 63| 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, | 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, |
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| 29. Gellius, Attic Nights, 16.1.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 257 |
| 30. Alcinous, Handbook of Platonism, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 31. Porphyry, Letter To Marcella, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
32. Porphyry, On The Cave of The Nymphs, 11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 | 11. Theologists therefore assert, that_these two gates are Cancer and Capricorn; but Plato calls them entrances. And of these, theologists say, that Cancer is the gate through which souls descend; but Capricorn that through which they ascend. Cancer is indeed northern, and adapted to descent; but Capricorn is southern, and adapted to ascent (note 12). The northern parts, likewise, pertain to souls descending into generation. And the gates of the cavern which are turned to the north are rightly said to be pervious to the descent of men; but the southern gates are not the avenues of the Gods, but of souls ascending to the Gods. On this account, the poet does not say that they are the avenues of the Gods, but of immortals; this appellation being also common to our souls, which are per se, or essentially, immortal. It is said |28 that Parmenides mentions these two gates in his treatise "On the Nature of Things", as likewise that they are not unknown to the Romans and Egyptians. For the Romans celebrate their Saturnalia when the Sun is in Capricorn, and during this festivity, slaves wear the shoes of those that are free, and all things are distributed among them in common; the legislator obscurely signifying by this ceremony that through this gate of the heavens, those who are now born slaves will be liberated through the Saturnian festival, and the house attributed to Saturn, i.e., Capricorn, when they live again and return to the fountain of life. Since, however, the path from Capricorn is adapted to ascent, hence the Romans denominate that month in which the Sun, turning from Capricorn to the east, directs his course to the north, Januanus, or January, from janua, a gate. But with the Egyptians, the beginning of the year is not Aquarius, as with the Romans, but Cancer. For the star Sothis, which the Greeks call the Dog, is near to Cancer. And the rising of Sothis is the new moon with them, this being the principle of generation to the world. On this account, the gates of |29 the Homeric cavern are not dedicated to the east and west, nor to the equinoctial signs, Aries and Libra, but to the north and south, and to those celestial signs which towards the south are most southerly, and, towards the north are most northerly; because this cave was sacred to souis and aquatic nymphsT But these places are adapted to souls descending into generation, and afterwards separating themselves from it. Hence, a place near to the equinoctial circle was assigned to Mithra as an appropriate seat. And on this account he bears the sword of Aries, which is a martial sign. He is likewise carried in the Bull, which is the sign of Venus. For Mithra. as well as the Bull, is the Demiurgus and lord of generation (note 13). But he is placed near the equinoctial circle, having the northern parts on his right hand, and the southern on his left. They likewise arranged towards the south the southern hemisphere because it is hot; but the northern hemisphere towards the north, through the coldness of the north wind. |
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| 33. Plotinus, Enneads, 1.1, 1.1.3, 1.4.14, 1.4.16, 2.9.18, 3.6.6, 4.3.21, 4.3.26, 4.4.18, 4.7.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246, 253 |
| 34. Iamblichus, Concerning The Mysteries, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 35. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 88.15-96.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, as instrument •soul, using body as an instrument Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 71 |
36. Augustine, The City of God, 14.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •resurrection body, as instrument of knowledge Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154 | 14.11. But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. |
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| 37. Ambrose, Death As A Good, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 38. Marinus, Vita Proclus, 12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •body, as instrument •soul, using body as an instrument Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 71 |
| 39. Stobaeus, Anthology, 2.80-2.81 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 40. Damaskios, Vita Isidori (Ap. Photium, Bibl. Codd. 181, 242), 22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •body, as instrument •soul, using body as an instrument Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 41. Proclus, In Platonis Timaeum Commentarii, 1.171 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 42. Damaskios, Vita Isidori, 22 (5th cent. CE - 6th cent. CE) Tagged with subjects: •body, as instrument •soul, using body as an instrument Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 43. Damaskios, In Phaedonem (Versio 1), 4.3.1-4.3.16, 4.15.1-4.15.5, 6.3.10-6.3.15, 8.1-8.18 (5th cent. CE - 6th cent. CE) Tagged with subjects: •body, as instrument •soul, using body as an instrument Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 113 |
| 44. Aenas of Gaza, Theophrastus Sive De Animarum Immortalitate Et Corporum Resurrectione Dialogus, 9, 40 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 45. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 4.15-5.3, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 26.18, 32.4, 44.15-45.10, 186.20, 186.21, 186.22, 186.23 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 71, 72 |
| 46. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 47. Johannes Philoponus, In De Anima, 164.24-165.2 Tagged with subjects: •body, as instrument of the soul Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 223 |
| 48. Simplicius of Cilicia, In Epictetum Commentaria, None (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 72 |
| 49. Proclus, Protr., None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 51. Nemesius, De Nat. Hom., None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 237 |
| 52. Iamblichus, De Anima, None (missingth cent. CE - iamblicusth cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 53. Anon., Chaldean Oracles, 2 Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 257 |
| 54. Timaeus Locrus, On The Nature of The World And The Soul, None Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 57. Maximus Tyrius, Dialexeis, None Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 237 |
| 58. Olympiodorus, In Gorg., 17.2 Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
| 59. Stoic School, Stoicor. Veter. Fragm., 3.136 Tagged with subjects: •body, as instrument Found in books: Schibli (2002), Hierocles of Alexandria, 246 |
