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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
active/causal/productive, gennetikê, γεννητική‎, paraktikê, παρακτική‎, potency/power, dunamis, δύναμις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 50, 53, 54, 55, 56, 67, 69, 80, 83, 84, 92, 93, 96, 109, 136, 150, 151
causal, activity d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 68
causal, agency Mackey (2022), Belief and Cult: Rethinking Roman Religion, 327
causal, association, axiom, of Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 54, 71, 123, 129, 139, 162, 166, 176, 183, 184
causal, being-power-life d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 55, 58, 100, 105, 224
causal, creation, as Hoenig (2018), Plato's Timaeus and the Latin Tradition, 251, 283
causal, determinism Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 156, 160, 187, 188, 189
causal, determinism, causes Graver (2007), Stoicism and Emotion, 62, 232
causal, determinism, necessity, in thucydides, vs. Joho (2022), Style and Necessity in Thucydides, 20, 24, 265, 309, 310, 311
causal, difference, principle, arche, of Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 49, 160
causal, efficacy of mind Graver (2007), Stoicism and Emotion, 26
causal, efficacy of perceptible qualities Kelsey (2021), Mind and World in Aristotle's De Anima 109
causal, exemplar, fatherhood of god Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 177, 178
causal, explanation King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 125, 181, 189, 190, 191, 192, 193, 194, 195, 196, 243
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 25, 85, 261
causal, explanation, aristotle, on the limits of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 92
causal, explanation, diocles, on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 85, 86
causal, explanation, in dietetics van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 91, 92
causal, explanation, of disease van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 90, 115
causal, influence of the one Osborne (1996), Eros Unveiled: Plato and the God of Love. 192
causal, influence of the one, and of beauty, goodness etc. Osborne (1996), Eros Unveiled: Plato and the God of Love. 192, 193, 194, 198, 207
causal, influence of the one, love as a cause of bonds Osborne (1996), Eros Unveiled: Plato and the God of Love. 217
causal, interaction King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 253
causal, interconnection of emotions, pyrrhonian sceptics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 182, 183
causal, interconnections, emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 182, 183, 360, 361, 362, 365, 366
causal, interpretation of coming to be Hoenig (2018), Plato's Timaeus and the Latin Tradition, 248
causal, interrelations and sequences of bad thoughts, evagrius, desert father Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 360, 361, 362, 365, 366
causal, likeness, principle, arche, of Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 49
causal, opacity Mackey (2022), Belief and Cult: Rethinking Roman Religion, 272, 273, 274, 276, 277, 278, 279, 304, 331
causal, over-determination Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 87, 88, 89, 91, 92, 93, 94, 95, 96
causal, overdetermination Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 79, 112, 113
causal, primacy of god Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 240
causal, relations between the two, love, love for god compatible with apatheia in clement and many christians, with various Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387, 388, 389, 393
causal, relations of agents Mackey (2022), Belief and Cult: Rethinking Roman Religion, 323
causal, relations, chance, and natural Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 48, 50, 52, 53, 220
causal, relationships Jouanna (2012), Greek Medicine from Hippocrates to Galen, 166, 167, 168
causal, responsibility Wolfsdorf (2020), Early Greek Ethics, 136, 137, 138, 139, 145, 146
causal, responsibility, aitia Wolfsdorf (2020), Early Greek Ethics, 136, 137, 138, 139, 145, 146
causal, responsibility, pudor, and Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 32, 36, 41
causal, role in earthquakes, elements Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247
causal, role of circular motion Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 224
causal, role of sun Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 226, 228, 240
causal, theory of divination Wynne (2019), Horace and the Gift Economy of Patronage, 184, 199, 200, 210, 218
causality Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 294
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 10, 35, 38, 39, 40, 41, 42, 43, 44, 45, 46, 48, 49, 50, 51, 52, 53, 54, 60, 79, 97, 98, 99, 100, 101, 102, 105, 106, 107, 111, 112, 136
Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 105, 112, 113, 114, 120, 123, 124, 125, 126, 127, 133, 143, 144, 211, 212, 266
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 287, 309, 311, 324
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 11, 123, 141, 150, 151, 152, 287, 362, 382
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 382, 390, 395, 404, 407
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 99
de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 41, 42
causality, / causa / αἰτία Maso (2022), CIcero's Philosophy, 39, 44, 68, 81, 83, 84, 86, 99, 118, 123, 126, 127
causality, aetia, stories of origin and Walter (2020), Time in Ancient Stories of Origin, 15
causality, dual Schwartz (2008), 2 Maccabees, 146, 381
causality, iamblichus on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 68
causality, in aristotle d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 81, 105, 106, 108, 111, 112, 113, 142, 250, 299
causality, in creation Hoenig (2018), Plato's Timaeus and the Latin Tradition, 242, 243, 246
causality, in middle platonism d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 111
causality, likeness, and Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 202
causality, likeness, homoiotês, ὁμοιότης‎, homoiôsis, ὁμοίωσις‎, and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 51, 53, 54, 55, 56, 58, 63, 68, 69, 116, 121, 225, 226, 269, 270, 312
causality, trinity, the, and divine Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 16, 17, 18, 19, 20, 22, 25
causally, opaque, ritual Mackey (2022), Belief and Cult: Rethinking Roman Religion, 278
cause/causality Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 20, 48, 92, 96, 97, 107, 109, 121, 132, 175, 239
cause/causality, efficient Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 121, 168
cause/causality, final Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 121, 168
cause/causality, formal Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 121, 168
cause/causality, instrumental Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 121, 168
cause/causality, material Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 121, 168
cause/causality, paradigmatic Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 121, 168
reciprocity/causal, relations, causal Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 131, 151, 152, 153, 154, 155, 156, 157, 158, 159, 166, 174, 175, 176, 177, 178
“causal”, creation, scriptures, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 251

List of validated texts:
19 validated results for "causal"
1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cause/causality, efficient • Cause/causality, final • Cause/causality, formal • Cause/causality, instrumental • Cause/causality, material • Cause/causality, paradigmatic • Platonists/Platonism/Plato, on causality • foreknowledge, causative/non-causative

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 116, 125, 130; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 11

48a οὖν ἡ τοῦδε τοῦ κόσμου γένεσις ἐξ ἀνάγκης τε καὶ νοῦ συστάσεως ἐγεννήθη· νοῦ δὲ ἀνάγκης ἄρχοντος τῷ πείθειν αὐτὴν τῶν γιγνομένων τὰ πλεῖστα ἐπὶ τὸ βέλτιστον ἄγειν, ταύτῃ κατὰ ταῦτά τε διʼ ἀνάγκης ἡττωμένης ὑπὸ πειθοῦς ἔμφρονος οὕτω κατʼ ἀρχὰς συνίστατο τόδε τὸ πᾶν. εἴ τις οὖν ᾗ γέγονεν κατὰ ταῦτα ὄντως ἐρεῖ, μεικτέον καὶ τὸ τῆς πλανωμένης εἶδος αἰτίας, ᾗ φέρειν πέφυκεν· ὧδε οὖν πάλιν 90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν' ' None48a For, in truth, this Cosmos in its origin was generated as a compound, from the combination of Necessity and Reason. And inasmuch as Reason was controlling Necessity by persuading her to conduct to the best end the most part of the things coming into existence, thus and thereby it came about, through Necessity yielding to intelligent persuasion, that this Universe of ours was being in this wise constructed at the beginning. Wherefore if one is to declare how it actually came into being on this wise, he must include also the form of the Errant Cause, in the way that it really acts. To this point, therefore, we must return, 90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power' ' None
2. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • axiom, of causal association • perceptible qualities, causal efficacy of

 Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 129; Kelsey (2021), Mind and World in Aristotle's De Anima 109
3. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Causality / causa / αἰτία • chance, and natural causal relations

 Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 48; Maso (2022), CIcero's Philosophy, 84
4. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Bites, sharp, little contractions caused by appearance of evil • Plotinus, on causality

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 235; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 202
5. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plotinus, on causality • causal reciprocity/causal relations

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 261; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 175
6. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Causality, • Plotinus, on causality • causal powers • causal powers, efficient cause • chance, and natural causal relations • sun, causal role of

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 261; Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 220; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 97; Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 228; Sattler (2021), Ancient Ethics and the Natural World, 149
7. Cicero, On Divination, 1.34, 1.63, 2.20 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Causality / causa / αἰτία • dictator, appointed after calamity caused by vitium • theory of divination, causal

 Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 260; Maso (2022), CIcero's Philosophy, 39, 81; Wynne (2019), Horace and the Gift Economy of Patronage, 218

sup>
1.34 Iis igitur adsentior, qui duo genera divinationum esse dixerunt, unum, quod particeps esset artis, alterum, quod arte careret. Est enim ars in iis, qui novas res coniectura persequuntur, veteres observatione didicerunt. Carent autem arte ii, qui non ratione aut coniectura observatis ac notatis signis, sed concitatione quadam animi aut soluto liberoque motu futura praesentiunt, quod et somniantibus saepe contingit et non numquam vaticitibus per furorem, ut Bacis Boeotius, ut Epimenides Cres, ut Sibylla Erythraea. Cuius generis oracla etiam habenda sunt, non ea, quae aequatis sortibus ducuntur, sed illa, quae instinctu divino adflatuque funduntur; etsi ipsa sors contemnenda non est, si et auctoritatem habet vetustatis, ut eae sunt sortes, quas e terra editas accepimus; quae tamen ductae ut in rem apte cadant, fieri credo posse divinitus. Quorum omnium interpretes, ut grammatici poe+tarum, proxime ad eorum, quos interpretantur, divinationem videntur accedere.
1.63 Cum ergo est somno sevocatus animus a societate et a contagione corporis, tum meminit praeteritorum, praesentia cernit, futura providet; iacet enim corpus dormientis ut mortui, viget autem et vivit animus. Quod multo magis faciet post mortem, cum omnino corpore excesserit. Itaque adpropinquante morte multo est divinior. Nam et id ipsum vident, qui sunt morbo gravi et mortifero adfecti, instare mortem; itaque iis occurrunt plerumque imagines mortuorum, tumque vel maxume laudi student, eosque, qui secus, quam decuit, vixerunt, peccatorum suorum tum maxume paenitet.' ' None		sup>
1.34 I agree, therefore, with those who have said that there are two kinds of divination: one, which is allied with art; the other, which is devoid of art. Those diviners employ art, who, having learned the known by observation, seek the unknown by deduction. On the other hand those do without art who, unaided by reason or deduction or by signs which have been observed and recorded, forecast the future while under the influence of mental excitement, or of some free and unrestrained emotion. This condition often occurs to men while dreaming and sometimes to persons who prophesy while in a frenzy — like Bacis of Boeotia, Epimenides of Crete and the Sibyl of Erythraea. In this latter class must be placed oracles — not oracles given by means of equalized lots — but those uttered under the impulse of divine inspiration; although divination by lot is not in itself to be despised, if it has the sanction of antiquity, as in the case of those lots which, according to tradition, sprang out of the earth; for in spite of everything, I am inclined to think that they may, under the power of God, be so drawn as to give an appropriate response. Men capable of correctly interpreting all these signs of the future seem to approach very near to the divine spirit of the gods whose wills they interpret, just as scholars do when they interpret the poets.
1.63 When, therefore, the soul has been withdrawn by sleep from contact with sensual ties, then does it recall the past, comprehend the present, and foresee the future. For though the sleeping body then lies as if it were dead, yet the soul is alive and strong, and will be much more so after death when it is wholly free of the body. Hence its power to divine is much enhanced by the approach of death. For example, those in the grasp of a serious and fatal sickness realize the fact that death impends; and so, visions of dead men generally appear to them and then their desire for fame is strongest; while those who have lived otherwise than as they should, feel, at such a time, the keenest sorrow for their sins.' ' None
8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Causality / causa / αἰτία • causal autonomy • causes, causal determinism

 Found in books: Graver (2007), Stoicism and Emotion, 232; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 225; Maso (2022), CIcero's Philosophy, 84, 86
9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Love, Love for God compatible with apatheia in Clement and many Christians, with various causal relations between the two • causes, causal determinism

 Found in books: Graver (2007), Stoicism and Emotion, 232; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 389
10. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • causal over-determination • dictator, appointed after calamity caused by vitium

 Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 89; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 257
11. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • causal explanation • groaning, caused by a painful disease

 Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 58; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 191
12. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Platonists/Platonism/Plato, on causality • determinism, causal

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 118; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 188
13. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • causal reciprocity/causal relations • properties, causal

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 251; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 166
14. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen, and causal chains • Galen, causal categorizations of • causal explanation

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 383; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 243
15. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • menstruation, impurity caused by • wealth, arrogance caused by

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 354; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 247

109a מאן נשדר נשדר בהדי נחום איש גם זו דמלומד בנסים הוא,כי מטא לההוא דיורא בעא למיבת אמרי ליה מאי איכא בהדך אמר להו קא מובילנא כרגא לקיסר קמו בליליא שרינהו לסיפטיה ושקלו כל דהוה גביה ומלנהו עפרא כי מטא להתם אישתכח עפרא אמר אחוכי קא מחייכי בי יהודאי אפקוהו למקטליה אמר גם זו לטובה אתא אליהו ואידמי להו כחד מינייהו אמר להו דילמא האי עפרא מעפרא דאברהם אבינו הוא דהוה שדי עפרא הוו חרבי גילי הוו גירי בדוק ואשכחו הכי,הוה מחוזא דלא הוו קא יכלי ליה למיכבשיה שדו מההוא עפרא עליה וכבשוה עיילוהו לבי גנזא אמרי שקול דניחא לך מלייה לסיפטא דהבא כי הדר אתא אמרו ליה הנך דיורי מאי אמטית לבי מלכא אמר להו מאי דשקלי מהכא אמטאי להתם שקלי אינהו אמטו להתם קטלינהו להנך דיורי:,דור הפלגה אין להם חלק לעולם הבא וכו\': מאי עבוד אמרי דבי רבי שילא נבנה מגדל ונעלה לרקיע ונכה אותו בקרדומות כדי שיזובו מימיו מחכו עלה במערבא א"כ ליבנו אחד בטורא,(אלא) א"ר ירמיה בר אלעזר נחלקו לג\' כיתות אחת אומרת נעלה ונשב שם ואחת אומרת נעלה ונעבוד עבודת כוכבים ואחת אומרת נעלה ונעשה מלחמה זו שאומרת נעלה ונשב שם הפיצם ה\' וזו שאומרת נעלה ונעשה מלחמה נעשו קופים ורוחות ושידים ולילין וזו שאומרת נעלה ונעבוד עבודת כוכבים (בראשית יא, ט) כי שם בלל ה\' שפת כל הארץ,תניא רבי נתן אומר כולם לשם עבודת כוכבים נתכוונו כתיב הכא (בראשית יא, ד) נעשה לנו שם וכתיב התם (שמות כג, יג) ושם אלהים אחרים לא תזכירו מה להלן עבודת כוכבים אף כאן עבודת כוכבים,אמר רבי יוחנן מגדל שליש נשרף שליש נבלע שליש קיים אמר רב אויר מגדל משכח אמר רב יוסף בבל ובורסיף סימן רע לתורה מאי בורסיף אמר ר\' אסי בור שאפי:,אנשי סדום אין להם חלק לעולם הבא וכו\': ת"ר אנשי סדום אין להן חלק לעולם הבא שנאמר (בראשית יג, יג) ואנשי סדום רעים וחטאים לה\' מאד רעים בעוה"ז וחטאים לעולם הבא,אמר רב יהודה רעים בגופן וחטאים בממונם רעים בגופן דכתיב (בראשית לט, ט) ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלהים וחטאים בממונם דכתיב (דברים טו, ט) והיה בך חטא לה\' זו ברכת השם מאד שמתכוונים וחוטאים,במתניתא תנא רעים בממונם וחטאים בגופן רעים בממונם דכתיב (דברים טו, ט) ורעה עינך באחיך האביון וחטאים בגופן דכתיב (בראשית לט, ט) וחטאתי לאלהים לה\' זו ברכת השם מאד זו שפיכות דמים שנאמר (מלכים ב כא, טז) גם דם נקי שפך מנשה (בירושלים) הרבה מאד וגו\',ת"ר אנשי סדום לא נתגאו אלא בשביל טובה שהשפיע להם הקב"ה ומה כתיב בהם (איוב כח, ה) ארץ ממנה יצא לחם ותחתיה נהפך כמו אש מקום ספיר אבניה ועפרות זהב לו נתיב לא ידעו עיט ולא שזפתו עין איה לא הדריכוהו בני שחץ לא עדה עליו שחל,אמרו וכי מאחר שארץ ממנה יצא לחם ועפרות זהב לו למה לנו עוברי דרכים שאין באים אלינו אלא לחסרינו מממוננו בואו ונשכח תורת רגל מארצנו שנאמר (איוב כח, ד) פרץ נחל מעם גר הנשכחים מני רגל דלו מאנוש נעו,דרש רבא מאי דכתיב (תהלים סב, ד) עד אנה תהותתו על איש תרצחו כולכם כקיר נטוי גדר הדחויה מלמד שהיו נותנין עיניהן בבעלי ממון ומושיבין אותו אצל קיר נטוי ודוחין אותו עליו ובאים ונוטלין את ממונו,דרש רבא מאי דכתיב (איוב כד, טז) חתר בחשך בתים יומם חתמו למו לא (ראו) ידעו אור מלמד שהיו נותנים עיניהם בבעלי ממון ומפקידים אצלו אפרסמון ומניחים אותו בבית גנזיהם לערב באים ומריחין אותו ככלב שנא\' (תהלים נט, ז) ישובו לערב יהמו ככלב ויסובבו עיר ובאים וחותרים שם ונוטלין אותו ממון,(איוב כד, י) ערום הלכו מבלי לבוש ואין כסות בקרה חמור יתומים ינהגו יחבלו שור אלמנה גבולות ישיגו עדר גזלו וירעו (איוב כא, לב) והוא לקברות יובל ועל גדיש ישקוד,דרש ר\' יוסי בציפורי אחתרין ההיא ליליא תלת מאה מחתרתא בציפורי אתו וקא מצערי ליה אמרו ליה יהבית אורחיה לגנבי אמר להו מי הוה ידענא דאתו גנבי כי קא נח נפשיה דרבי יוסי שפעי מרזבי דציפורי דמא,אמרי דאית ליה חד תורא מרעי חד יומא דלית ליה לירעי תרי יומי ההוא יתמא בר ארמלתא הבו ליה תורי למרעיה אזל שקלינהו וקטלינהו אמר להו'' None109a whom shall we send the gift? They decided: We will send it with Naḥum of Gam Zo, as he is experienced in miracles.,When he reached a certain lodging, he sought to sleep there. The residents of that lodging said to him: What do you have with you? Naḥum said to them: I am taking the head tax to the emperor. They rose in the night, opened his chest and took everything that was in it, and then filled the chest with dirt. When he arrived there, in Rome, earth was discovered in the chest. The emperor said: The Jews are mocking me by giving me this gift. They took Naḥum out to kill him. Naḥum said: This too is for the best. Elijah the prophet came and appeared to them as one of Naḥum’s traveling party. Elijah said to them: Perhaps this earth is from the earth of Abraham our forefather, who would throw dust and it became swords, and who would throw straw and it became arrows. They examined the dust and discovered that it was indeed the dust of Abraham.,There was a province that the Romans were unable to conquer. They threw some of this earth upon that province and they conquered it. In appreciation for the gift that Naḥum of Gam Zo had brought on behalf of the Jewish people, they brought him into the treasury and said: Take that which is preferable to you. He filled his chest with gold. When he returned to that lodging, those residents said to him: What did you bring to the king’s palace? Naḥum said to them: What I took from here, I brought to there. The residents concluded that the earth with which they had filled the chest had miraculous properties. They took earth and brought it to the emperor. Once the Romans discovered that the earth was ineffective in battle, they executed those residents.,§ The mishna teaches that the members of the generation of the dispersion have no share in the World-to-Come. The Gemara asks: What sin did they perform? Their sin is not explicitly delineated in the Torah. The school of Rabbi Sheila say that the builders of the Tower of Babel said: We will build a tower and ascend to heaven, and we will strike it with axes so that its waters will flow. They laughed at this explanation in the West, Eretz Yisrael, and asked: If that was their objective, let them build a tower on a mountain; why did they build it specifically in a valley (see Genesis 11:2)?,Rather, Rabbi Yirmeya bar Elazar says: They divided into three factions; one said: Let us ascend to the top of the tower and dwell there. And one said: Let us ascend to the top of the tower and engage in idol worship. And one said: Let us ascend to the top of the tower and wage war. With regard to that faction that said: Let us ascend to the top of the tower and dwell there, God dispersed them. And that faction that said: Let us ascend to the top of the tower and wage war, became apes, and spirits, and demons, and female demons. And with regard to that faction that said: Let us ascend to the top of the tower and engage in idol wor-ship, it is written: “Because there the Lord confounded the language of all the earth” (Genesis 11:9).,It is taught in a baraita: Rabbi Natan says: All of those factions intended to build the tower for the sake of idol worship. It is written here: “And let us make a name for us” (Genesis 11:4), and it is written there: “And make no mention of the name of the other gods” (Exodus 23:13). Just as there, the connotation of “name” is idol worship, so too here, the connotation of “name” is idol worship.,Rabbi Yoḥa says: The uppermost third of the tower was burned, the lowermost third of the tower was swallowed into the earth, and the middle third remained intact. Rav says: The atmosphere of the tower causes forgetfulness; anyone who goes there forgets what he has learned. As a result of the building of the tower, forgetting was introduced into the world. Rav Yosef says: Babylonia and the adjacent place, Bursif, are each a bad omen for Torah, i.e., they cause one to forget his knowledge. The Gemara asks: What is the meaning of Bursif? Rabbi Asi says: It is an abbreviation of empty pit bor shafi.,§ The mishna teaches: The people of Sodom have no share in the World-to-Come. The Sages taught: The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” (Genesis 13:13). “Wicked” indicates in this world; “and sinners” indicates for the World-to-Come.,Rav Yehuda says: “Wicked” is referring to sins they committed with their bodies; “and sinners” is referring to sins they committed with their money. “Wicked” is referring to sins they committed with their bodies, as it is written with regard to Joseph and the wife of Potiphar: “And how can I do this great wickedness, and sin against God” (Genesis 39:9). “And sinners” is referring to sins they committed with their money, as it is written: “And your eye is wicked against your poor brother, and you give him nothing…for it shall be reckoned to you as a sin” (Deuteronomy 15:9). “Before the Lord”; this is referring to blessing, a euphemism for cursing, God. “Exceedingly” means that they had intent and sinned and did not sin unwittingly or driven by lust.,It was taught in a baraita: “Wicked” is referring to sins they committed with their money; “and sinners” is referring to sins they committed with their bodies. “Wicked” is referring to sins they committed with their money, as it is written: “And your eye is wicked against your poor brother and you give him nothing” (Deuteronomy 15:9). “And sinners” is referring to sins they committed with their bodies, as it is written with regard to Joseph and the wife of Potiphar: “And sin against God” (Genesis 39:9). “Before the Lord”; this is referring to blessing, a euphemism for cursing, God. “Exceedingly meod ” is referring to bloodshed, as it is stated: “Moreover Manasseh shed very meod much blood” (II\xa0Kings 21:16).,The Sages taught: The people of Sodom became haughty and sinned due only to the excessive goodness that the Holy One, Blessed be He, bestowed upon them. And what is written concerning them, indicating that goodness? “As for the earth, out of it comes bread, and underneath it is turned up as it were by fire. Its stones are the place of sapphires, and it has dust of gold. That path no bird of prey knows, neither has the falcon’s eye seen it. The proud beasts have not trodden it, nor has the lion passed thereby” (Job 28:5–8). The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He puts forth His hand upon the flinty rock; He overturns the mountains by the roots” (Job 28:9).,The people of Sodom said: Since we live in a land from which bread comes and has the dust of gold, we have everything that we need. Why do we need travelers, as they come only to divest us of our property? Come, let us cause the proper treatment of travelers to be forgotten from our land, as it is stated: “He breaks open a watercourse in a place far from inhabitants, forgotten by pedestrians, they are dried up, they have moved away from men” (Job 28:4).,Rava taught: What is the meaning of that which is written: “How long will you seek to overwhelm a man? You will all be murdered like a leaning wall or a tottering fence” (Psalms 62:4)? This teaches that the people of Sodom set their sights on property owners. They would take one and place him alongside an inclined, flimsy wall that was about to fall, and push it upon him to kill him, and then they would come and take his property.,Rava taught: What is the meaning of that which is written: “In the dark they dig through houses; by day they shut themselves up; they know not the light” (Job 24:16)? This teaches that they would set their sights on property owners. They would take one and they would give him balsam, whose smell diffuses, and the property owner would place it in his treasury. In the evening, the people of Sodom would come and sniff it out like a dog and discover the location of the property owner’s treasury, as it is stated: “They return at evening; they howl like a dog, and go round about the city” (Psalms 59:7). And after discovering the location they would come and dig there, and they would take that property.,The Gemara cites verses that allude to the practices of the people of Sodom: “They lie at night naked without clothing, and they have no covering in the cold” (Job 24:7). And likewise: “They drive away the donkey of the fatherless; they take the widow’s ox as a pledge” (Job 24:3). And likewise: “They trespass; they violently steal flocks and graze them” (Job 24:2). And likewise: “For he is brought to the grave, and watch is kept over his tomb” (Job 21:32).,Rabbi Yosei taught in Tzippori the methods of theft employed in Sodom. That night three hundred tunnels were excavated in Tzippori in order to employ those methods. Homeowners came and harassed him; they said to him: You have given a way for thieves to steal. Rabbi Yosei said to them: Did I know that thieves would come as a result of my lecture? The Gemara relates: When Rabbi Yosei died, the gutters of Tzippori miraculously overflowed with blood as a sign of his death.,The people of Sodom would say: Anyone who has one ox shall herd the city’s oxen for one day. Anyone who does not have any oxen shall herd the city’s oxen for two days. The Gemara relates: They gave oxen to a certain orphan, son of a widow, to herd. He went and took them and killed them. The orphan said to the people of Sodom:'' None
16. Diogenes Laertius, Lives of The Philosophers, 7.111, 7.114 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • First movements, 2 kinds. Mental, bites and little soul movements caused by appearance, without assent and emotion having yet occurred • Love, Love for God compatible with apatheia in Clement and many Christians, with various causal relations between the two • Seneca, the Younger, Stoic, First movements of body or soul caused by appearance without assent or emotion having yet occurred • causes, causal determinism

 Found in books: Graver (2007), Stoicism and Emotion, 232; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 67, 389

sup>
7.111 They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself." "
7.114 Wrath is anger which has long rankled and has become malicious, waiting for its opportunity, as is illustrated by the lines:Even though for the one day he swallow his anger, yet doth he still keep his displeasure thereafter in his heart, till he accomplish it.Resentment is anger in an early stage.Pleasure is an irrational elation at the accruing of what seems to be choiceworthy; and under it are ranged ravishment, malevolent joy, delight, transport. Ravishment is pleasure which charms the ear. Malevolent joy is pleasure at another's ills. Delight is the mind's propulsion to weakness, its name in Greek (τέρψις) being akin to τρέψις or turning. To be in transports of delight is the melting away of virtue."" None
17. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Plotinus, and causal relations • Plotinus, on causality • causal relations • determinism, causal • explanation, causal

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 236, 240, 250, 251, 257, 258, 267; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 415, 418, 420; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 156, 160, 187
18. None, None, nan
 Tagged with subjects: • Causality / causa / αἰτία • Plotinus, on causality

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 259; Maso (2022), CIcero's Philosophy, 126
19. None, None, nan
 Tagged with subjects: • Causality • causality in Aristotle

 Found in books: Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 99; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 112



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