The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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
causation	Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 38, 39, 42, 43, 44, 183 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 164 Osborne (1996), Eros Unveiled: Plato and the God of Love. 124, 125, 132, 133, 134, 136, 137 Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 87, 121, 153, 155, 170, 180, 181, 185, 188, 189, 271
causation, always obtains	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 160
causation, analogia analogical reasoning and entis	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 54, 60, 62, 68, 140, 195, 196, 205
causation, and character	Meinel (2015), Pollution and Crisis in Greek Tragedy, 32, 33, 34, 35, 36, 37, 38, 39
causation, and fact	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 138
causation, and medicine/the female body	Meinel (2015), Pollution and Crisis in Greek Tragedy, 39, 40, 41, 42, 43, 44
causation, and responsibility	Neusner (2003), The Perfect Torah. 34
causation, and ritual transgression	Meinel (2015), Pollution and Crisis in Greek Tragedy, 29, 30, 31, 32
causation, aristotelian model of	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 205
causation, as fiction	Meinel (2015), Pollution and Crisis in Greek Tragedy, 46
causation, as goodness of god	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 230
causation, as legacy from presocratics	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 114
causation, as provocation	Meinel (2015), Pollution and Crisis in Greek Tragedy, 44, 46
causation, body	Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 76, 77, 78, 84, 92, 101, 125, 126, 127, 128, 352, 353, 354, 355, 361, 388, 401, 402
causation, bottom-up and top-down	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 64, 66, 67, 68, 69, 70, 71, 72, 73, 74, 78, 79, 80, 81, 82, 83, 85, 86, 87
causation, by soul of its actions	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 163
causation, by stars	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 161
causation, cause	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 133, 135, 139, 140, 141, 142, 143, 144, 146, 147, 148, 149, 150, 151, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 170, 171, 172, 173, 174, 175, 176, 187, 188, 202, 208, 209, 210, 211, 212, 213, 214, 232, 239, 242, 265, 270, 274, 276
causation, cecrops, otherness of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 236
causation, chance	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 232
causation, constituted by the one	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 146
causation, cosmic	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 113
causation, creation and	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 296
causation, deficient	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 220
causation, divine	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 137
causation, efficient	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 180, 220, 231
causation, elements, multiple	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 246, 247
causation, emanation, as	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 33, 54
causation, emanative	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 43
causation, erotic	Cairns (1989), Virgil's Augustan Epic. 106
causation, ex nihilo	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 236
causation, external	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 162
causation, final	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 135
causation, formal-efficient	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 135
causation, herodotus, and	Meinel (2015), Pollution and Crisis in Greek Tragedy, 18, 22
causation, herodotus, and immanent	Joho (2022), Style and Necessity in Thucydides, 193, 194, 209, 212, 213, 217
causation, herodotus, on human and divine level of	Joho (2022), Style and Necessity in Thucydides, 207, 208, 212, 213, 214, 215, 216, 217, 218, 220, 221, 222, 225, 226, 244, 245, 246
causation, hippocratic medicine, vs. religious models of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 21, 22
causation, in aristotle	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111
causation, in hagnos, historiography	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22, 23
causation, in thucydides, and collective passions	Joho (2022), Style and Necessity in Thucydides, 222, 254, 255
causation, in thucydides, and disposition and trigger	Joho (2022), Style and Necessity in Thucydides, 257, 258, 259, 260, 309, 310
causation, in thucydides, and idea of contest	Joho (2022), Style and Necessity in Thucydides, 250, 251, 252, 257, 258, 259, 279, 280, 310, 311
causation, in thucydides, and ‘truest cause of peloponnesian war’	Joho (2022), Style and Necessity in Thucydides, 160, 161, 162, 163, 164, 166, 257, 258, 259, 260, 261, 262, 263, 264, 265
causation, in thucydides, vs. modern ideas	Joho (2022), Style and Necessity in Thucydides, 247, 248, 249, 257, 265
causation, insanity	Graver (2007), Stoicism and Emotion, 114, 115, 116, 121, 123, 242
causation, intelligible	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 36, 44
causation, intentionality, and direction of	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 104, 106
causation, marionette, as analogy for natural	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 41
causation, models in eur. hipp., polyphony, of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 46
causation, models, causation, polyphony of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 46
causation, multiple	Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 94, 114, 494 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 7, 246
causation, natural	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 236
causation, need cause be like effect?	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 84, 85, 86, 88, 89, 114, 130
causation, of embryo's development	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173
causation, of emotions	Graver (2007), Stoicism and Emotion, 42, 43, 65, 68, 69, 79, 237
causation, outside the person	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 197
causation, paradigmatic kind of	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 205
causation, plotinus, on astral	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 197
causation, protagoras, responsibility and	Wolfsdorf (2020), Early Greek Ethics, 132
causation, rationalising accounts of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 21, 22, 23
causation, responsibility, and	Neusner (2003), The Perfect Torah. 34
causation, simplicius' view of	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111, 120
causation, stoicism, chain of	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 160, 312
causation, thucydides, and	Meinel (2015), Pollution and Crisis in Greek Tragedy, 22, 23
causation, voluntary	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 232
causation, word-to-world, direction of	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 76, 104, 105, 106
causation, world-to-word, direction of	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 76, 312
causation/cause	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 59, 60, 61, 111, 196, 265
causation/cause, auxiliary	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 142, 156
causation/cause, circle of	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 55, 56, 57, 178
causation/cause, complex	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 150, 151, 152
causation/cause, continuity of	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 51, 52, 54, 57, 66, 68, 84, 100
causation/cause, efficient	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 81, 105, 106, 111, 140, 142, 144, 145, 151, 164, 248
causation/cause, final	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 81, 105, 106, 111, 142, 162, 164, 248
causation/cause, formal	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 108, 109, 110, 111, 113, 115, 116, 124, 131, 141, 149, 154, 155, 156, 159, 160, 161
causation/cause, in philebus	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 74, 84, 85, 86
causation/cause, material	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 111, 141, 154, 156
causation/cause, paradigmatic	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 59, 60, 110, 111, 114, 140, 142, 144, 145, 151, 164, 248, 299, 318
causation/cause, poiêtikon, productive ποιητικόν‎	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 53, 67, 80, 83, 92, 96, 106, 112, 142, 144, 145, 162, 247
causation/cause, proclean rule of	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 54, 106, 156
causation/cause, reductivism/foundationalism of	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 48, 52, 53, 54, 62, 63, 66, 173
causation/cause, rules of	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 52, 53, 67
causation/cause, stoic	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 109, 242, 243
causation/cause, theurgy and	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 224, 225, 226, 227
causation/cause, transcendence/priority of real	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 51, 57, 62, 66, 77, 78, 79, 100, 111
causation/cause, transverse	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 53, 54, 57, 60, 68
causation/cause, vertical	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 51, 53, 54, 60, 68, 85

List of validated texts:

13 validated results for "causation"

1. Euripides, Hippolytus, 23 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Causation in Thucydides, and idea of contest • causation, as fiction • causation, as provocation • causation, polyphony of causation models • polyphony, of causation models in Eur. Hipp.

Found in books: Joho (2022), Style and Necessity in Thucydides, 251; Meinel (2015), Pollution and Crisis in Greek Tragedy, 46

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23 πάλαι προκόψας', οὐ πόνου πολλοῦ με δεῖ."" None

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23 ’Tis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil.'' None

2. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • G/good(ness) of gods/gods causing - • body, causation

Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 361; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 253

^176a λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε'' None

^176a THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;'' None

3. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Stoics, analysis of causation • causation • causation, and the rolling cylinder • causation, on fate

Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 245, 255; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 42, 43, 44

4. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antiochus of Ascalon, and causation • causation

Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 336, 337; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 183

5. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Bites, sharp, little contractions caused by appearance of evil • First movements, 2 kinds. Mental, bites and little soul movements caused by appearance, without assent and emotion having yet occurred • Seneca, the Younger, Stoic, First movements of body or soul caused by appearance without assent or emotion having yet occurred • direction of causation, word-to-world • emotions, causation of

Found in books: Graver (2007), Stoicism and Emotion, 43, 237; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 105; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 38, 67, 70

6. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Causation • animal imagery, animalization caused by disease • causation, cause

Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 81; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 159, 160, 165, 166, 170, 171, 174, 175, 208, 209, 214; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155, 271

7. Seneca The Younger, Letters, 113.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bites, sharp, little contractions caused by appearance of evil • First movements, 2 kinds. Mental, bites and little soul movements caused by appearance, without assent and emotion having yet occurred • Seneca, the Younger, Stoic, First movements of body or soul caused by appearance without assent or emotion having yet occurred • emotions, causation of

Found in books: Graver (2007), Stoicism and Emotion, 237; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 66, 119

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113.18 Every living thing possessed of reason is inactive if it is not first stirred by some external impression; then the impulse comes, and finally assent confirms the impulse.8 Now what assent is, I shall explain. Suppose that I ought to take a walk: I do walk, but only after uttering the command to myself and approving this opinion of mine. Or suppose that I ought to seat myself; I do seat myself, but only after the same process. This assent is not a part of virtue. '' None

8. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bites, sharp, little contractions caused by appearance of evil • First movements, 2 kinds. Mental, bites and little soul movements caused by appearance, without assent and emotion having yet occurred • First movements, Physical, e.g. pallor, erection, glaring caused by appearance, without assent and emotion having yet occurred • Seneca, the Younger, Stoic, First movements of body or soul caused by appearance without assent or emotion having yet occurred • emotions, causation of

Found in books: Graver (2007), Stoicism and Emotion, 237; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 66, 67, 68

9. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Causation • degeneration, caused by wealth

Found in books: Isaac (2004), The invention of racism in classical antiquity, 97; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 153

10. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Bites, sharp, little contractions caused by appearance of evil • Causation, Need cause be like effect? • Causation, bottom-up and top-down

Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 87; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 119, 130

11. 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'' None

^109a 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

12. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Plotinus, on astral causation • body, causation • causation, always obtains • causation, and fact • causation, by soul of its actions • causation, by stars • causation, cause • causation, emanative • causation, external • causation, outside the person

Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 126, 388, 401, 402; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 149; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 43, 138, 160, 161, 162, 163, 197

13. Augustine, The City of God, 5.9 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • causation, cause • foreknowledge, causative/non-causative

Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 150, 151; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 192

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5.9 The manner in which Cicero addresses himself to the task of refuting the Stoics, shows that he did not think he could effect anything against them in argument unless he had first demolished divination. And this he attempts to accomplish by denying that there is any knowledge of future things, and maintains with all his might that there is no such knowledge either in God or man, and that there is no prediction of events. Thus he both denies the foreknowledge of God, and attempts by vain arguments, and by opposing to himself certain oracles very easy to be refuted, to overthrow all prophecy, even such as is clearer than the light (though even these oracles are not refuted by him). But, in refuting these conjectures of the mathematicians, his argument is triumphant, because truly these are such as destroy and refute themselves. Nevertheless, they are far more tolerable who assert the fatal influence of the stars than they who deny the foreknowledge of future events. For, to confess that God exists, and at the same time to deny that He has foreknowledge of future things, is the most manifest folly. This Cicero himself saw, and therefore attempted to assert the doctrine embodied in the words of Scripture, The fool has said in his heart, There is no God. That, however, he did not do in his own person, for he saw how odious and offensive such an opinion would be; and therefore, in his book on the nature of the gods, he makes Cotta dispute concerning this against the Stoics, and preferred to give his own opinion in favor of Lucilius Balbus, to whom he assigned the defense of the Stoical position, rather than in favor of Cotta, who maintained that no divinity exists. However, in his book on divination, he in his own person most openly opposes the doctrine of the prescience of future things. But all this he seems to do in order that he may not grant the doctrine of fate, and by so doing destroy free will. For he thinks that, the knowledge of future things being once conceded, fate follows as so necessary a consequence that it cannot be denied. But, let these perplexing debatings and disputations of the philosophers go on as they may, we, in order that we may confess the most high and true God Himself, do confess His will, supreme power, and prescience. Neither let us be afraid lest, after all, we do not do by will that which we do by will, because He, whose foreknowledge is infallible, foreknew that we would do it. It was this which Cicero was afraid of, and therefore opposed foreknowledge. The Stoics also maintained that all things do not come to pass by necessity, although they contended that all things happen according to destiny. What is it, then, that Cicero feared in the prescience of future things? Doubtless it was this - that if all future things have been foreknown, they will happen in the order in which they have been foreknown; and if they come to pass in this order, there is a certain order of things foreknown by God; and if a certain order of things, then a certain order of causes, for nothing can happen which is not preceded by some efficient cause. But if there is a certain order of causes according to which everything happens which does happen, then by fate, says he, all things happen which do happen. But if this be so, then is there nothing in our own power, and there is no such thing as freedom of will; and if we grant that, says he, the whole economy of human life is subverted. In vain are laws enacted. In vain are reproaches, praises, chidings, exhortations had recourse to; and there is no justice whatever in the appointment of rewards for the good, and punishments for the wicked. And that consequences so disgraceful, and absurd, and pernicious to humanity may not follow, Cicero chooses to reject the foreknowledge of future things, and shuts up the religious mind to this alternative, to make choice between two things, either that something is in our own power, or that there is foreknowledge - both of which cannot be true; but if the one is affirmed, the other is thereby denied. He therefore, like a truly great and wise man, and one who consulted very much and very skillfully for the good of humanity, of those two chose the freedom of the will, to confirm which he denied the foreknowledge of future things; and thus, wishing to make men free he makes them sacrilegious. But the religious mind chooses both, confesses both, and maintains both by the faith of piety. But how so? Says Cicero; for the knowledge of future things being granted, there follows a chain of consequences which ends in this, that there can be nothing depending on our own free wills. And further, if there is anything depending on our wills, we must go backwards by the same steps of reasoning till we arrive at the conclusion that there is no foreknowledge of future things. For we go backwards through all the steps in the following order:- If there is free will, all things do not happen according to fate; if all things do not happen according to fate, there is not a certain order of causes; and if there is not a certain order of causes, neither is there a certain order of things foreknown by God - for things cannot come to pass except they are preceded by efficient causes, - but, if there is no fixed and certain order of causes foreknown by God, all things cannot be said to happen according as He foreknew that they would happen. And further, if it is not true that all things happen just as they have been foreknown by Him, there is not, says he, in God any foreknowledge of future events. Now, against the sacrilegious and impious darings of reason, we assert both that God knows all things before they come to pass, and that we do by our free will whatsoever we know and feel to be done by us only because we will it. But that all things come to pass by fate, we do not say; nay we affirm that nothing comes to pass by fate; for we demonstrate that the name of fate, as it is wont to be used by those who speak of fate, meaning thereby the position of the stars at the time of each one's conception or birth, is an unmeaning word, for astrology itself is a delusion. But an order of causes in which the highest efficiency is attributed to the will of God, we neither deny nor do we designate it by the name of fate, unless, perhaps, we may understand fate to mean that which is spoken, deriving it from fari, to speak; for we cannot deny that it is written in the sacred Scriptures, God has spoken once; these two things have I heard, that power belongs unto God. Also unto You, O God, belongs mercy: for You will render unto every man according to his works. Now the expression, Once has He spoken, is to be understood as meaning immovably, that is, unchangeably has He spoken, inasmuch as He knows unchangeably all things which shall be, and all things which He will do. We might, then, use the word fate in the sense it bears when derived from fari, to speak, had it not already come to be understood in another sense, into which I am unwilling that the hearts of men should unconsciously slide. But it does not follow that, though there is for God a certain order of all causes, there must therefore be nothing depending on the free exercise of our own wills, for our wills themselves are included in that order of causes which is certain to God, and is embraced by His foreknowledge, for human wills are also causes of human actions; and He who foreknew all the causes of things would certainly among those causes not have been ignorant of our wills. For even that very concession which Cicero himself makes is enough to refute him in this argument. For what does it help him to say that nothing takes place without a cause, but that every cause is not fatal, there being a fortuitous cause, a natural cause, and a voluntary cause? It is sufficient that he confesses that whatever happens must be preceded by a cause. For we say that those causes which are called fortuitous are not a mere name for the absence of causes, but are only latent, and we attribute them either to the will of the true God, or to that of spirits of some kind or other. And as to natural causes, we by no means separate them from the will of Him who is the author and framer of all nature. But now as to voluntary causes. They are referable either to God, or to angels, or to men, or to animals of whatever description, if indeed those instinctive movements of animals devoid of reason, by which, in accordance with their own nature, they seek or shun various things, are to be called wills. And when I speak of the wills of angels, I mean either the wills of good angels, whom we call the angels of God, or of the wicked angels, whom we call the angels of the devil, or demons. Also by the wills of men I mean the wills either of the good or of the wicked. And from this we conclude that there are no efficient causes of all things which come to pass unless voluntary causes, that is, such as belong to that nature which is the spirit of life. For the air or wind is called spirit, but, inasmuch as it is a body, it is not the spirit of life. The spirit of life, therefore, which quickens all things, and is the creator of every body, and of every created spirit, is God Himself, the uncreated spirit. In His supreme will resides the power which acts on the wills of all created spirits, helping the good, judging the evil, controlling all, granting power to some, not granting it to others. For, as He is the creator of all natures, so also is He the bestower of all powers, not of all wills; for wicked wills are not from Him, being contrary to nature, which is from Him. As to bodies, they are more subject to wills: some to our wills, by which I mean the wills of all living mortal creatures, but more to the wills of men than of beasts. But all of them are most of all subject to the will of God, to whom all wills also are subject, since they have no power except what He has bestowed upon them. The cause of things, therefore, which makes but is made, is God; but all other causes both make and are made. Such are all created spirits, and especially the rational. Material causes, therefore, which may rather be said to be made than to make, are not to be reckoned among efficient causes, because they can only do what the wills of spirits do by them. How, then, does an order of causes which is certain to the foreknowledge of God necessitate that there should be nothing which is dependent on our wills, when our wills themselves have a very important place in the order of causes? Cicero, then, contends with those who call this order of causes fatal, or rather designate this order itself by the name of fate; to which we have an abhorrence, especially on account of the word, which men have become accustomed to understand as meaning what is not true. But, whereas he denies that the order of all causes is most certain, and perfectly clear to the prescience of God, we detest his opinion more than the Stoics do. For he either denies that God exists, - which, indeed, in an assumed personage, he has labored to do, in his book De Natura Deorum, - or if he confesses that He exists, but denies that He is prescient of future things, what is that but just the fool saying in his heart there is no God? For one who is not prescient of all future things is not God. Wherefore our wills also have just so much power as God willed and foreknew that they should have; and therefore whatever power they have, they have it within most certain limits; and whatever they are to do, they are most assuredly to do, for He whose foreknowledge is infallible foreknew that they would have the power to do it, and would do it. Wherefore, if I should choose to apply the name of fate to anything at all, I should rather say that fate belongs to the weaker of two parties, will to the stronger, who has the other in his power, than that the freedom of our will is excluded by that order of causes, which, by an unusual application of the word peculiar to themselves, the Stoics call Fate. "" None

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Tiresias: The Ancient Mediterranean Religions Source Database