1. Hebrew Bible, Exodus, 3.14, 23.19, 34.26, 40.34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cosmos • God, cosmos as • cosmos • cosmos/cosmic • temple, as cosmos, in Josephus • temple, as cosmos, in Philo • the cosmos, as object of worship • wisdom, and cosmos
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 112; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116, 123; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 49; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 217; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27
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3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
23.19 רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃
40.34 וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃'' None | sup>
3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
23.19 The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
34.26 The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’
40.34 Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.'' None |
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2. Hebrew Bible, Genesis, 1.1, 1.3, 1.14, 1.19, 1.26-1.28, 1.31, 2.1, 2.7-2.8, 3.24, 5.24, 6.3, 6.9, 6.17, 9.11, 9.15, 9.20, 15.5, 19.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cosmos • Cosmos, As temple • Cosmos, Pythagoras neologism • God, as Charioteer of the cosmos • Plato, on kosmos • cosmos • cosmos, Enoch’s tour of • cosmos, as plant • cosmos, creation of • cosmos, intelligible/noetic • cosmos/cosmic • kosmos • kosmos, and arrangement • kosmos, as mundus • kosmos, cosmogonic • kosmos, etymology of • temple, as cosmos, in Philo • the cosmos • the cosmos, God directing • the cosmos, contemplation of • the cosmos, the country, good men withdrawing to • the cosmos, within a cosmos • wisdom, and cosmos
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 93, 147, 161, 179, 217, 297, 298; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 129, 143, 145, 146, 149, 152, 245; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 11, 19, 45, 48, 50, 64, 68, 89, 91, 94, 101, 123, 143, 167, 192, 204, 236, 258; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 29; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 168, 243; Horkey (2019), Cosmos in the Ancient World, 9, 274, 283; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 64; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 119; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 49, 50, 51, 52, 101; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631; Stuckenbruck (2007), 1 Enoch 91-108, 178, 242, 668; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 25
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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.14 וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
1.19 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.1 וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃
2.1 וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃
3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃
6.9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃
6.17 וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃
9.11 וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃
9.15 וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃' 15.5 וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃
19.24 וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃'' None | sup>
1.1 In the beginning God created the heaven and the earth.
1.3 And God said: ‘Let there be light.’ And there was light.
1.14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
1.19 And there was evening and there was morning, a fourth day.
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.1 And the heaven and the earth were finished, and all the host of them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
5.24 And Enoch walked with God, and he was not; for God took him.
6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’
6.9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.
6.17 And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.
9.11 And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’
9.15 that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
9.20 And Noah, the man of the land, began and planted a vineyard.
15.5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’
19.24 Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;' ' None |
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3. Hebrew Bible, Job, 26.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cosmos • wisdom, and cosmos
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 101; Stuckenbruck (2007), 1 Enoch 91-108, 236, 241
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26.14 הֶן־אֵלֶּה קְצוֹת דרכו דְּרָכָיו וּמַה־שֵּׁמֶץ דָּבָר נִשְׁמַע־בּוֹ וְרַעַם גבורתו גְּבוּרוֹתָיו מִי יִתְבּוֹנָן׃' ' None | sup>
26.14 Lo, these are but the outskirts of His ways; And how small a whisper is heard of Him! But the thunder of His mighty deeds who can understand?' ' None |
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4. Hebrew Bible, Leviticus, 19.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • cosmos • cosmos, as plant • cosmos, creation of • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 19, 64, 258
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19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃'' None | sup>
19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.'' None |
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5. Hebrew Bible, Proverbs, 8.29 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Connections, Within cosmos • Cosmos • wisdom, and cosmos
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 59, 60, 101, 102; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 86; Stuckenbruck (2007), 1 Enoch 91-108, 479
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8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃' ' None | sup>
8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;' ' None |
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6. Hebrew Bible, Isaiah, 6.3, 51.3, 60.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cosmos • Cosmos, As temple • cosmos
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 107; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 258; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 101; Stuckenbruck (2007), 1 Enoch 91-108, 139
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6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
51.3 כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
60.1 וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃
60.1 קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃'' None | sup>
6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
51.3 For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.
60.1 Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.'' None |
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7. Hebrew Bible, Jeremiah, 5.22, 33.25 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cosmos
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 472, 479, 665; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 25
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5.22 הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃' ' None | sup>
5.22 Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it.' ' None |
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8. Hesiod, Works And Days, 32, 121-126, 252-262 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • cosmic order (cosmology, cosmos) • cosmos • cosmos/kosmos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 280, 318, 319, 320, 321, 322, 323, 329; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 25
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32 ὡραῖος, τὸν γαῖα φέρει, Δημήτερος ἀκτήν.
121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—'122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,
252 τρὶς γὰρ μύριοί εἰσιν ἐπὶ χθονὶ πουλυβοτείρῃ 253 ἀθάνατοι Ζηνὸς φύλακες θνητῶν ἀνθρώπων· 254 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 255 ἠέρα ἑσσάμενοι, πάντη φοιτῶντες ἐπʼ αἶαν. 256 ἡ δέ τε παρθένος ἐστὶ Δίκη, Διὸς ἐκγεγαυῖα, 257 κυδρή τʼ αἰδοίη τε θεῶν, οἳ Ὄλυμπον ἔχουσιν. 258 καί ῥʼ ὁπότʼ ἄν τίς μιν βλάπτῃ σκολιῶς ὀνοτάζων, 259 αὐτίκα πὰρ Διὶ πατρὶ καθεζομένη Κρονίωνι 260 γηρύετʼ ἀνθρώπων ἄδικον νόον, ὄφρʼ ἀποτίσῃ 261 δῆμος ἀτασθαλίας βασιλέων, οἳ λυγρὰ νοεῦντες 262 ἄλλῃ παρκλίνωσι δίκας σκολιῶς ἐνέποντες. ' None | sup>
32 In public life when in your granary there
121 There was no dread old age but, always rude'122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease
252 Needs not a ship; the vital soil is deep 253 With fruits. Far-seeing Zeus evens the score 254 Against proud, evil men. The wickedne 255 of one man often sways whole cities, for 256 The son of Cronus sends from heaven distress, 257 Both plague and famine, causing death amid 258 Its folk, its women barren. Homes decline 259 By Zeus’s plan. Sometimes he will consign 260 Broad armies to destruction or will bid 261 Them of their walls and take their ships away. 262 Lords, note this punishment. The gods are nigh ' None |
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9. Hesiod, Theogony, 71, 78, 115-125, 132, 191-193, 195, 201, 206, 306, 315, 328, 333, 468-484, 560-614, 748-754, 886-906, 920, 922-923, 927, 941, 944, 961, 970, 980, 1005, 1009, 1012, 1018 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cosmos • Dionysus, ruler of cosmos • cosmic order (cosmology, cosmos) • cosmos • cosmos, cosmogony, cosmography • cosmos/kosmos • heaven, as kosmos • kosmos • kosmos, and analogy • kosmos, and politics • kosmos, cosmogonic
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 92, 120, 144, 145; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 206; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 85; Horkey (2019), Cosmos in the Ancient World, 40, 168, 169; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 67, 144, 163, 164, 167, 191, 199, 205, 241; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34, 38; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 218, 219, 220; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 92; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 106, 256
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71 νισσομένων πατέρʼ εἰς ὅν· ὃ δʼ οὐρανῷ ἐμβασιλεύει,
78 Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε
115 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. 116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα 117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 119 Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, 120 ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121 λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν. 123 ἐκ Χάεος δʼ Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο· 124 Νυκτὸς δʼ αὖτʼ Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο, 125 οὓς τέκε κυσαμένη Ἐρέβει φιλότητι μιγεῖσα.
132 Πόντον, ἄτερ φιλότητος ἐφιμέρου· αὐτὰρ ἔπειτα
191 ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 192 ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 193 ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον.
195 ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην
201 τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς
206 τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε.
306 τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι
315 ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ.
328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις
333 Κητὼ δʼ ὁπλότατον Φόρκυι φιλότητι μιγεῖσα
468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 4
71 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 4
78 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι.
560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 5
71 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 5
78 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 591 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 596 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 597 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 598 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 599 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608 κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 609 τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610 ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 611 ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 612 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. 613 ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. 614 οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς
748 ἀστεμφέως, ὅθι Νύξ τε καὶ Ἡμέρη ἆσσον ἰοῦσαι 749 ἀλλήλας προσέειπον, ἀμειβόμεναι μέγαν οὐδὸν 750 χάλκεον· ἣ μὲν ἔσω καταβήσεται, ἣ δὲ θύραζε 751 ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, 752 ἀλλʼ αἰεὶ ἑτέρη γε δόμων ἔκτοσθεν ἐοῦσα 753 γαῖαν ἐπιστρέφεται, ἣ δʼ αὖ δόμου ἐντὸς ἐοῦσα 754 μίμνει τὴν αὐτῆς ὥρην ὁδοῦ, ἔστʼ ἂν ἵκηται,
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887 πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893 ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894 ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895 πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 896 ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 897 αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 898 ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 899 ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 900 ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε. 901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, 902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, 903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, 904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, 905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε.
920 γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα.
922 ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε 923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.
927 Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα
941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα,
944 μιχθεῖσʼ ἐν φιλότητι Διὸς νεφεληγερέταο.
961 ἣ δέ οἱ Μήδειαν ἐύσφυρον ἐν φιλότητι
970 Ἰασίωνʼ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
980 μιχθεῖσʼ ἐν φιλότητι πολυχρύσου Ἀφροδίτης,
1005 Αἰακοῦ ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην,1009 Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
1012 γείνατʼ Ὀδυσσῆος ταλασίφρονος ἐν φιλότητι
1018 γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι. ' None | sup>
71 The Graces and Desire dwelt quite free
78 And underneath their feet a lovely sound
115 Hail, Zeus’s progeny, and give to me 116 A pleasing song and laud the company 117 of the immortal gods, and those created 118 In earthly regions and those generated 119 In Heaven and Night and in the briny sea. 120 Tell how the gods and Earth first came to be, 121 The streams, the swelling sea and up on high 122 The gleaming stars, broad Heaven in the sky, 123 The gods they spawned, providing generously 124 Good things, dividing their prosperity 125 And sharing all their honours, and how they
132 Beneath the wide-pathed Earth, came Tartarus,
191 At what he said vast Earth was glad at heart 192 And in an ambush set her child apart 193 And told him everything she had in mind.
195 To couple, lay with Earth. Cronus revealed
201 Descend behind him, because Earth conceived
206 Then Cronus cast into the surging sea
306 And her who bore a woeful destiny,
315 Chrysaor since at the moment of his birth
328 Across the sea and slain Eurytion
333 And fierce Echidna, who, with flashing eye
468 A portion of the earth and barren deep. 469 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 4
71 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 4
78 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less,
560 Parnassus’ glens, Zeus set it down to show 561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene, 570 The child of Ocean, and their progeny 5
71 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 5
78 And strength had gone beyond the boundary 579 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 589 His liver, which would regrow every day 590 So that the bird could once more take away 591 What had been there before. Heracles, the son 592 of trim-ankled Clymene, was the one 593 Who slew that bird and from his sore distre 594 Released Prometheus – thus his wretchedne 595 Was over, and it was with Zeus’s will, 596 Who planned that hero would be greater still 597 Upon the rich earth than he was before. 598 Lord Zeus then took these things to heart therefore; 599 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 601 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly 608 For Zeus he took the white bones up, then he 609 Marked them with shining fat. “O how unfair,” 610 Spoke out the lord of gods and men, “to share 611 That way, most glorious lord and progeny 612 of Iapetus.” Zeus, whose sagacity 613 Is endless, thus rebuked him. With a smile 614 Prometheus, not forgetting his shrewd wile,
748 With fury; from Olympus then he came, 749 Showing his strength and hurling lightning 750 Continually; his bolts went rocketing 751 Nonstop from his strong hand and, whirling, flashed 752 An awesome flame. The nurturing earth then crashed 753 And burned, the mighty forest crackling 754 Fortissimo, the whole earth smouldering,
886 Gave him in marriage to his progeny 887 Cymopolea. When Zeus, in the war, 888 Drove the Titans out of Heaven, huge Earth bore 889 Her youngest child Typhoeus with the aid 890 of golden Aphrodite, who had bade 891 Her lie with Tartarus. In everything 892 He did the lad was strong, untiring 893 When running, and upon his shoulders spread 894 A hundred-headed dragon, full of dread, 895 Its dark tongues flickering, and from below 896 His eyes a flashing flame was seen to glow; 897 And from each head shot fire as he glared 898 And from each head unspeakable voices blared: 899 Sometimes a god could understand the sound 900 They made, but sometimes, echoing around, 901 A bull, unruly, proud and furious, 902 Would sound, sometimes a lion, mercile 903 At heart, sometimes – most wonderful to hear – 904 The sound of whelps was heard, sometimes the ear 905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range.
920 Long waves rage at the onslaught of the band
922 And Hades, who has sovereignty over those 923 Who are deceased, shook, and the Titan horde
927 Thunder and lightning, Zeus had seized, his might
941 With fire in mountain-glens and with the glow
944 In bitter anger Zeus cast Typhoeus,
961 Divided among the gods their dignities.
970 For destiny revealed that she someday
980 Bore all the Fates, whom Zeus especially
1005 Bright-eyed Tritogeneia from his head,1009 But Hera with her spouse became irate,
1012 Hephaestus, who transcended everyone
1018 For he was fearful that she just might bear ' None |
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10. Homer, Iliad, 1.70, 9.96 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • cosmos • cosmos/kosmos • kosmos • kosmos, and arrangement
Found in books: Horkey (2019), Cosmos in the Ancient World, 167; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 140; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 19; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 60
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1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα,
9.96 Ἀτρεΐδη κύδιστε ἄναξ ἀνδρῶν Ἀγάμεμνον'' None | sup>
1.70 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar.
9.96 He with good intent addressed their gathering and spake among them:Most glorious son of Atreus, Agamemnon, king of men, with thee will I begin and with thee make an end, for that thou art king over many hosts, and to thee Zeus hath vouchsafed the sceptre and judgements, that thou mayest take counsel for thy people. '' None |
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11. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Cosmos, cosmic • cosmos/kosmos • kosmos • kosmos, and justice (dikê)
Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 71; Horkey (2019), Cosmos in the Ancient World, 10; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 159, 160
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12. None, None, nan (6th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Plato, on kosmos • cosmos or cosmology • kosmos • kosmos, and diakosmos
Found in books: Horkey (2019), Cosmos in the Ancient World, 42; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 24
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • cosmos • cosmos/kosmos
Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 21, 22, 23; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 151, 326; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 131
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14. Euripides, Electra, 467 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • cosmos • kosmos
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 389; Horkey (2019), Cosmos in the Ancient World, 17
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467 ἄστρων τ' αἰθέριοι χοροί,"" None | sup>
467 was shining on winged horses, and the heavenly chorus of stars, Pleiades, Hyades, bringing defeat to the eyes of Hector;'' None |
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15. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cosmos • Cosmos, Pre-Socratic use • Moses, Kosmos, significance of term
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 630
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9.6 אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃'' None | sup>
9.6 Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.'' None |
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16. Herodotus, Histories, 5.61 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • cosmos • kosmos
Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 21; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 261
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5.61 τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια.'' None | sup>
5.61 The third tripod says, in hexameter verse again:
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17. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cosmos • Plato, on kosmos • activity in cosmos • intellect of cosmos (kosmos, κόσμος)/universe
Found in books: Horkey (2019), Cosmos in the Ancient World, 42; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 146
| 507e τῷ μακαρίῳ μέλλοντι ἔσεσθαι, οὕτω πράττειν, οὐκ ἐπιθυμίας ἐῶντα ἀκολάστους εἶναι καὶ ταύτας ἐπιχειροῦντα πληροῦν, ἀνήνυτον κακόν, λῃστοῦ βίον ζῶντα. οὔτε γὰρ ἂν ἄλλῳ ἀνθρώπῳ προσφιλὴς ἂν εἴη ὁ τοιοῦτος οὔτε θεῷ· κοινωνεῖν γὰρ ἀδύνατος, ὅτῳ δὲ μὴ ἔνι κοινωνία, φιλία οὐκ ἂν εἴη. ΣΩ. φασὶ δʼ οἱ σοφοί, ὦ Καλλίκλεις, καὶ οὐρανὸν καὶ' ' None | 507e a man who would be blessed with the needful justice and temperance; not letting one’s desires go unrestrained and in one’s attempts to satisfy them—an interminable trouble—leading the life of a robber. For neither to any of his fellow-men can such a one be dear, nor to God; since he cannot commune with any, and where there is no communion, there can be no friendship. Soc. And wise men tell us, Callicles, that heaven and earth' ' None |
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18. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmos • cosmos,, craft, art, techne • order of cosmos (kosmos, κόσμος)/universe
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 90; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 386; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 242
| 886a ΑΘ. πῶς; ΚΛ. πρῶτον μὲν γῆ καὶ ἥλιος ἄστρα τε καὶ τὰ σύμπαντα, καὶ τὰ τῶν ὡρῶν διακεκοσμημένα καλῶς οὕτως, ἐνιαυτοῖς τε καὶ μησὶν διειλημμένα· καὶ ὅτι πάντες Ἕλληνές τε καὶ βάρβαροι νομίζουσιν εἶναι θεούς. ΑΘ. φοβοῦμαί γε, ὦ μακάριε, τοὺς μοχθηρούς—οὐ γὰρ δή ποτε εἴποιμʼ ἂν ὥς γε αἰδοῦμαι—μή πως ἡμῶν καταφρονήσωσιν. ὑμεῖς μὲν γὰρ οὐκ ἴστε αὐτῶν πέρι τὴν τῆς διαφορᾶς αἰτίαν, ἀλλʼ ἡγεῖσθε ἀκρατείᾳ μόνον ἡδονῶν τε' ' None | 886a that gods exist? Ath. How so? Clin. First, there is the evidence of the earth, the sun, the stars, and all the universe, and the beautiful ordering of the seasons, marked out by years and months; and then there is the further fact that all Greeks and barbarians believe in the existence of gods. Ath. My dear sir, these bad men cause me alarm—for I will never call it awe —lest haply they scoff at us. For the cause of the corruption in their case is one you are not aware of; since you imagine that it is solely by their incontinence in regard to pleasures and desire' ' None |
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19. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cosmos • cosmos • cosmos (kosmos) • cosmos or cosmology
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 155; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 267; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 132; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 27
| 67c ἀποδημία ἡ νῦν μοι προστεταγμένη μετὰ ἀγαθῆς ἐλπίδος γίγνεται καὶ ἄλλῳ ἀνδρὶ ὃς ἡγεῖταί οἱ παρεσκευάσθαι τὴν διάνοιαν ὥσπερ κεκαθαρμένην. πάνυ μὲν οὖν, ἔφη ὁ Σιμμίας . κάθαρσις δὲ εἶναι ἆρα οὐ τοῦτο συμβαίνει, ὅπερ πάλαι ἐν τῷ λόγῳ λέγεται, τὸ χωρίζειν ὅτι μάλιστα ἀπὸ τοῦ σώματος τὴν ψυχὴν καὶ ἐθίσαι αὐτὴν καθ’ αὑτὴν πανταχόθεν ἐκ τοῦ σώματος συναγείρεσθαί τε καὶ ἁθροίζεσθαι, καὶ οἰκεῖν κατὰ τὸ δυνατὸν καὶ ἐν τῷ νῦν παρόντι καὶ ἐν τῷ' ' None | 67c imposed upon me is begun with good hope; and the like hope exists for every man who thinks that his mind has been purified and made ready. Certainly, said Simmias. And does not the purification consist in this which has been mentioned long ago in our discourse, in separating, so far as possible, the soul from the body and teaching the soul the habit of collecting and bringing itself together from all parts of the body, and living, so far as it can, both now' ' None |
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20. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cosmos • God, as Charioteer of the cosmos • the cosmos, God directing
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 218; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 132
| 246e καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων,'' None | 246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.'' None |
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21. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • God, cosmos as • cosmos • cosmos, material • cosmos/kosmos • the cosmos, as object of worship
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 118; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 318, 328; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 67
| 203a καὶ τὰς ἐπῳδὰς καὶ τὴν μαντείαν πᾶσαν καὶ γοητείαν. θεὸς δὲ ἀνθρώπῳ οὐ μείγνυται, ἀλλὰ διὰ τούτου πᾶσά ἐστιν ἡ ὁμιλία καὶ ἡ διάλεκτος θεοῖς πρὸς ἀνθρώπους, καὶ ἐγρηγορόσι καὶ καθεύδουσι· καὶ ὁ μὲν περὶ τὰ τοιαῦτα σοφὸς δαιμόνιος ἀνήρ, ὁ δὲ ἄλλο τι σοφὸς ὢν ἢ περὶ τέχνας ἢ χειρουργίας τινὰς βάναυσος. οὗτοι δὴ οἱ δαίμονες πολλοὶ καὶ παντοδαποί εἰσιν, εἷς δὲ τούτων ἐστὶ καὶ ὁ Ἔρως.' ' None | 203a and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love.' ' None |
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22. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on kosmos • Christian cosmos (kosmos, κόσμος)/universe • Cicero, Marcus Tullius, and creation of cosmos • Cosmos • Cosmos, empyrean • Plato, on kosmos • World Soul commanding/guarding the cosmos • cosmos • cosmos (kosmos) • cosmos (kosmos, κόσμος)/universe and human soul • cosmos (kosmos, κόσμος)/universe and matter/body • cosmos (kosmos, κόσμος)/universe and politics • cosmos (kosmos, κόσμος)/universe as living being • cosmos (kosmos, κόσμος)/universe as sphere • cosmos as Paradigm • cosmos as divine and rational • cosmos, Calcidius on • cosmos, Cicero on • cosmos, as ensouled • cosmos, as organism bound by pneuma • cosmos, as plant • cosmos, as “uncreated” (Apuleius) • cosmos, beginning of • cosmos, cosmology • cosmos, createdness of • cosmos, creation of • cosmos, creation of the • cosmos, demiurge, divine craftmanship • cosmos, end of • cosmos, intelligible/noetic • cosmos, material • cosmos, microcosm and macrocosm • cosmos, ordered relation (σύνταξίς) of • cosmos/cosmic • cosmos/kosmos • cosmos/ cosmic • createdness, of cosmos • creation, of cosmos • divine cosmos (kosmos, κόσμος)/universe • eternal cosmos (kosmos, κόσμος)/universe • gods, as highest good in cosmos • happiness/well-being (eudaimonia, εὐδαιμονία) of cosmos • heaven, as kosmos • intellect of cosmos (kosmos, κόσμος)/universe • kosmos • kosmos (universe), as the fixed stars • kosmos, and akosmia • kosmos, and arrangement • kosmos, and order (taxis) • kosmos, and the elements • limit of cosmos (kosmos, κόσμος)/universe • movement, of the cosmos • order of cosmos (kosmos, κόσμος)/universe • symbols inserted into cosmos by Demiurge
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 57, 61; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 234; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 181, 184, 186; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 116; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 467, 468, 474, 477, 478, 479, 481, 486, 488, 489, 491; Fowler (2014), Plato in the Third Sophistic, 196, 267, 268, 269, 270, 271, 274, 275; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 63; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 29, 96, 101, 103, 104, 111, 118, 166, 243; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 54, 386, 405, 406; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 33, 35; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144, 249; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 83, 101, 131, 186, 188, 194, 197; Horkey (2019), Cosmos in the Ancient World, 5, 29, 100, 118, 129, 145, 161, 186, 187, 270, 280; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 155; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 256; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 114; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 8; Schibli (2002), Hierocles of Alexandria, 191, 287; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 76, 77, 78, 85, 87, 179, 180; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 334; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 12, 37; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 126, 129, 133, 148, 155, 157, 242, 251, 273, 286; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 289
| 19b ΤΙ. οὐδαμῶς, ἀλλὰ αὐτὰ ταῦτʼ ἦν τὰ λεχθέντα, ὦ Σώκρατες. ΣΩ. ἀκούοιτʼ ἂν ἤδη τὰ μετὰ ταῦτα περὶ τῆς πολιτείας ἣν διήλθομεν, οἷόν τι πρὸς αὐτὴν πεπονθὼς τυγχάνω. προσέοικεν δὲ δή τινί μοι τοιῷδε τὸ πάθος, οἷον εἴ τις ζῷα καλά που θεασάμενος, εἴτε ὑπὸ γραφῆς εἰργασμένα εἴτε καὶ ζῶντα ἀληθινῶς ἡσυχίαν δὲ ἄγοντα, εἰς ἐπιθυμίαν ἀφίκοιτο θεάσασθαι κινούμενά τε αὐτὰ καί τι τῶν τοῖς σώμασιν δοκούντων' 19c προσήκειν κατὰ τὴν ἀγωνίαν ἀθλοῦντα· ταὐτὸν καὶ ἐγὼ πέπονθα πρὸς τὴν πόλιν ἣν διήλθομεν. ἡδέως γὰρ ἄν του λόγῳ διεξιόντος ἀκούσαιμʼ ἂν ἄθλους οὓς πόλις ἀθλεῖ, τούτους αὐτὴν ἀγωνιζομένην πρὸς πόλεις ἄλλας, πρεπόντως εἴς τε πόλεμον ἀφικομένην καὶ ἐν τῷ πολεμεῖν τὰ προσήκοντα ἀποδιδοῦσαν τῇ παιδείᾳ καὶ τροφῇ κατά τε τὰς ἐν τοῖς ἔργοις πράξεις καὶ κατὰ τὰς ἐν τοῖς λόγοις διερμηνεύσεις πρὸς ἑκάστας τῶν πόλεων. ταῦτʼ οὖν, ὦ Κριτία καὶ Ἑρμόκρατες, 28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ 28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν 29a ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται· 29d ὑμεῖς τε οἱ κριταὶ φύσιν ἀνθρωπίνην ἔχομεν, ὥστε περὶ τούτων τὸν εἰκότα μῦθον ἀποδεχομένους πρέπει τούτου μηδὲν ἔτι πέρα ζητεῖν. ΣΩ. ἄριστα, ὦ Τίμαιε, παντάπασί τε ὡς κελεύεις ἀποδεκτέον· τὸ μὲν οὖν προοίμιον θαυμασίως ἀπεδεξάμεθά σου, τὸν δὲ δὴ νόμον ἡμῖν ἐφεξῆς πέραινε. ΤΙ. λέγωμεν δὴ διʼ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν 30a παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· 30b λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ 30d κόσμος ἡμᾶς ὅσα τε ἄλλα θρέμματα συνέστηκεν ὁρατά. ΤΙ. τῷ γὰρ τῶν νοουμένων καλλίστῳ καὶ κατὰ πάντα τελέῳ μάλιστα αὐτὸν ὁ θεὸς ὁμοιῶσαι βουληθεὶς ζῷον ἓν ὁρατόν, πάνθʼ ὅσα 31b οὖν τόδε κατὰ τὴν μόνωσιν ὅμοιον ᾖ τῷ παντελεῖ ζῴῳ, διὰ ταῦτα οὔτε δύο οὔτʼ ἀπείρους ἐποίησεν ὁ ποιῶν κόσμους, ἀλλʼ εἷς ὅδε μονογενὴς οὐρανὸς γεγονὼς ἔστιν καὶ ἔτʼ ἔσται. 32c καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγεννήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὥστε εἰς ταὐτὸν αὑτῷ συνελθὸν ἄλυτον ὑπό του ἄλλου πλὴν ὑπὸ τοῦ συνδήσαντος γενέσθαι. 34a ὑπηρεσίας. ΤΙ. κίνησιν γὰρ ἀπένειμεν αὐτῷ τὴν τοῦ σώματος οἰκείαν, τῶν ἑπτὰ τὴν περὶ νοῦν καὶ φρόνησιν μάλιστα οὖσαν· διὸ δὴ κατὰ ταὐτὰ ἐν τῷ αὐτῷ καὶ ἐν ἑαυτῷ περιαγαγὼν αὐτὸ ἐποίησε κύκλῳ κινεῖσθαι στρεφόμενον, τὰς δὲ ἓξ ἁπάσας κινήσεις ἀφεῖλεν καὶ ἀπλανὲς ἀπηργάσατο ἐκείνων. ἐπὶ δὲ τὴν περίοδον ταύτην ἅτʼ οὐδὲν ποδῶν δέον ἀσκελὲς καὶ ἄπουν αὐτὸ ἐγέννησεν. 34b ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν πανταχῇ τε ἐκ μέσου ἴσον καὶ ὅλον καὶ τέλεον ἐκ τελέων σωμάτων σῶμα ἐποίησεν· ψυχὴν δὲ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινεν καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψεν, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησεν, διʼ ἀρετὴν δὲ αὐτὸν αὑτῷ δυνάμενον συγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ. διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεννήσατο. 35a συνεστήσατο ἐκ τῶνδέ τε καὶ τοιῷδε τρόπῳ. ΤΙ. τῆς ἀμερίστου καὶ ἀεὶ κατὰ ταὐτὰ ἐχούσης οὐσίας καὶ τῆς αὖ περὶ τὰ σώματα γιγνομένης μεριστῆς τρίτον ἐξ ἀμφοῖν ἐν μέσῳ συνεκεράσατο οὐσίας εἶδος, τῆς τε ταὐτοῦ φύσεως αὖ πέρι καὶ τῆς τοῦ ἑτέρου, καὶ κατὰ ταὐτὰ συνέστησεν ἐν μέσῳ τοῦ τε ἀμεροῦς αὐτῶν καὶ τοῦ κατὰ τὰ σώματα μεριστοῦ· καὶ τρία λαβὼν αὐτὰ ὄντα συνεκεράσατο εἰς μίαν πάντα ἰδέαν, τὴν θατέρου φύσιν δύσμεικτον οὖσαν εἰς ταὐτὸν συναρμόττων βίᾳ. 36e αὐτῆς ἐτεκταίνετο καὶ μέσον μέσῃ συναγαγὼν προσήρμοττεν· ἡ δʼ ἐκ μέσου πρὸς τὸν ἔσχατον οὐρανὸν πάντῃ διαπλακεῖσα κύκλῳ τε αὐτὸν ἔξωθεν περικαλύψασα, αὐτὴ ἐν αὑτῇ στρεφομένη, θείαν ἀρχὴν ἤρξατο ἀπαύστου καὶ ἔμφρονος βίου πρὸς τὸν σύμπαντα χρόνον. ΤΙ. καὶ τὸ μὲν δὴ σῶμα ὁρατὸν οὐρανοῦ γέγονεν, αὐτὴ δὲ ἀόρατος μέν, λογισμοῦ δὲ μετέχουσα καὶ 37d καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν. 39d εἰπεῖν οὐκ ἴσασιν χρόνον ὄντα τὰς τούτων πλάνας, πλήθει μὲν ἀμηχάνῳ χρωμένας, πεποικιλμένας δὲ θαυμαστῶς· ἔστιν δʼ ὅμως οὐδὲν ἧττον κατανοῆσαι δυνατὸν ὡς ὅ γε τέλεος ἀριθμὸς χρόνου τὸν τέλεον ἐνιαυτὸν πληροῖ τότε, ὅταν ἁπασῶν τῶν ὀκτὼ περιόδων τὰ πρὸς ἄλληλα συμπερανθέντα τάχη σχῇ κεφαλὴν τῷ τοῦ ταὐτοῦ καὶ ὁμοίως ἰόντος ἀναμετρηθέντα κύκλῳ. κατὰ ταῦτα δὴ καὶ τούτων ἕνεκα ἐγεννήθη τῶν ἄστρων ὅσα διʼ οὐρανοῦ πορευόμενα ἔσχεν τροπάς, ἵνα τόδε 39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 40a πτηνὸν καὶ ἀεροπόρον, τρίτη δὲ ἔνυδρον εἶδος, πεζὸν δὲ καὶ χερσαῖον τέταρτον. τοῦ μὲν οὖν θείου τὴν πλείστην ἰδέαν ἐκ πυρὸς ἀπηργάζετο, ὅπως ὅτι λαμπρότατον ἰδεῖν τε κάλλιστον εἴη, τῷ δὲ παντὶ προσεικάζων εὔκυκλον ἐποίει, τίθησίν τε εἰς τὴν τοῦ κρατίστου φρόνησιν ἐκείνῳ συνεπόμενον, νείμας περὶ πάντα κύκλῳ τὸν οὐρανόν, κόσμον ἀληθινὸν αὐτῷ πεποικιλμένον εἶναι καθʼ ὅλον. κινήσεις δὲ δύο προσῆψεν ἑκάστῳ, τὴν μὲν ἐν ταὐτῷ κατὰ ταὐτά, περὶ τῶν αὐτῶν ἀεὶ 41a τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε— 41d ἐγὼ παραδώσω· τὸ δὲ λοιπὸν ὑμεῖς, ἀθανάτῳ θνητὸν προσυφαίνοντες, ἀπεργάζεσθε ζῷα καὶ γεννᾶτε τροφήν τε διδόντες αὐξάνετε καὶ φθίνοντα πάλιν δέχεσθε. 41e ἔνειμέν θʼ ἑκάστην πρὸς ἕκαστον, καὶ ἐμβιβάσας ὡς ἐς ὄχημα τὴν τοῦ παντὸς φύσιν ἔδειξεν, νόμους τε τοὺς εἱμαρμένους εἶπεν αὐταῖς, ὅτι γένεσις πρώτη μὲν ἔσοιτο τεταγμένη μία πᾶσιν, ἵνα μήτις ἐλαττοῖτο ὑπʼ αὐτοῦ, δέοι δὲ σπαρείσας αὐτὰς εἰς τὰ προσήκοντα ἑκάσταις ἕκαστα ὄργανα χρόνων 42e προσγενέσθαι, τοῦτο καὶ πάνθʼ ὅσα ἀκόλουθα ἐκείνοις ἀπεργασαμένους ἄρχειν, καὶ κατὰ δύναμιν ὅτι κάλλιστα καὶ ἄριστα τὸ θνητὸν διακυβερνᾶν ζῷον, ὅτι μὴ κακῶν αὐτὸ ἑαυτῷ γίγνοιτο αἴτιον. ΤΙ. μένοντος δὲ νοήσαντες οἱ παῖδες τὴν τοῦ πατρὸς τάξιν ἐπείθοντο αὐτῇ, καὶ λαβόντες ἀθάνατον ἀρχὴν θνητοῦ ζῴου, μιμούμενοι τὸν σφέτερον δημιουργόν, πυρὸς καὶ γῆς ὕδατός τε καὶ ἀέρος ἀπὸ τοῦ κόσμου δανειζόμενοι 47a δεδώρηται, μετὰ τοῦτο ῥητέον. ὄψις δὴ κατὰ τὸν ἐμὸν λόγον αἰτία τῆς μεγίστης ὠφελίας γέγονεν ἡμῖν, ὅτι τῶν νῦν λόγων περὶ τοῦ παντὸς λεγομένων οὐδεὶς ἄν ποτε ἐρρήθη μήτε ἄστρα μήτε ἥλιον μήτε οὐρανὸν ἰδόντων. νῦν δʼ ἡμέρα τε καὶ νὺξ ὀφθεῖσαι μῆνές τε καὶ ἐνιαυτῶν περίοδοι καὶ ἰσημερίαι καὶ τροπαὶ μεμηχάνηνται μὲν ἀριθμόν, χρόνου δὲ ἔννοιαν περί τε τῆς τοῦ παντὸς φύσεως ζήτησιν ἔδοσαν· ἐξ ὧν 47b ἐπορισάμεθα φιλοσοφίας γένος, οὗ μεῖζον ἀγαθὸν οὔτʼ ἦλθεν οὔτε ἥξει ποτὲ τῷ θνητῷ γένει δωρηθὲν ἐκ θεῶν. λέγω δὴ τοῦτο ὀμμάτων μέγιστον ἀγαθόν· τἆλλα δὲ ὅσα ἐλάττω τί ἂν ὑμνοῖμεν, ὧν ὁ μὴ φιλόσοφος τυφλωθεὶς ὀδυρόμενος ἂν θρηνοῖ μάτην; ἀλλὰ τούτου λεγέσθω παρʼ ἡμῶν αὕτη ἐπὶ ταῦτα αἰτία, θεὸν ἡμῖν ἀνευρεῖν δωρήσασθαί τε ὄψιν, ἵνα τὰς ἐν οὐρανῷ τοῦ νοῦ κατιδόντες περιόδους χρησαίμεθα ἐπὶ τὰς περιφορὰς τὰς τῆς παρʼ ἡμῖν διανοήσεως, συγγενεῖς 47c ἐκείναις οὔσας, ἀταράκτοις τεταραγμένας, ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως ἀπλανεῖς οὔσας, τὰς ἐν ἡμῖν πεπλανημένας καταστησαίμεθα. φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν δεδωρῆσθαι. λόγος τε γὰρ ἐπʼ αὐτὰ ταῦτα τέτακται, τὴν μεγίστην συμβαλλόμενος εἰς αὐτὰ μοῖραν, ὅσον τʼ αὖ μουσικῆς 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 90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις 90d καὶ περιφοραί· ταύταις δὴ συνεπόμενον ἕκαστον δεῖ, τὰς περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ διεφθαρμένας ἡμῶν περιόδους ἐξορθοῦντα διὰ τὸ καταμανθάνειν τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφοράς, τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον. ' None | 19b Tim. Certainly not: this is precisely what was said, Socrates. Soc. And now, in the next place, listen to what my feeling is with regard to the polity we have described. I may compare my feeling to something of this kind: suppose, for instance, that on seeing beautiful creatures, whether works of art or actually alive but in repose, a man should be moved with desire to behold them in motion and vigorously engaged in some such exercise as seemed suitable to their physique;' 19c well, that is the very feeling I have regarding the State we have described. Gladly would I listen to anyone who should depict in words our State contending against others in those struggles which States wage; in how proper a spirit it enters upon war, and how in its warring it exhibits qualities such as befit its education and training in its dealings with each several State whether in respect of military actions or in respect of verbal negotiations. And herein, Critias and Hermocrates, 28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible 28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it? 29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical. 29d and you who judge are but human creatures, so that it becomes us to accept the likely account of these matters and forbear to search beyond it. Soc. Excellent, Timaeus! We must by all means accept it, as you suggest; and certainly we have most cordially accepted your prelude; so now, we beg of you, proceed straight on with the main theme. Tim. Let us now state the Cause wherefore He that constructed it 30a For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, 30b none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God. 30d that have been fashioned. Tim. For since God desired to make it resemble most closely that intelligible Creature which is fairest of all and in all ways most perfect, He constructed it as a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself. 31b Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven, unique of its kind. 32c and out of these materials, such in kind and four in number, the body of the Cosmos was harmonized by proportion and brought into existence. These conditions secured for it Amity, so that being united in identity with itself it became indissoluble by any agent other than Him who had bound it together. 34a Tim. For movement He assigned unto it that which is proper to its body, namely, that one of the seven motions which specially belongs to reason and intelligence; wherefore He spun it round uniformly in the same spot and within itself and made it move revolving in a circle; and all the other six motions He took away and fashioned it free from their aberrations. And seeing that for this revolving motion it had no need of feet, He begat it legless and footless. 34b which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God. 35a and in the fashion which I shall now describe. Tim. and remains always the same and the Being which is transient and divisible in bodies, He blended a third form of Being compounded out of the twain, that is to say, out of the Same and the Other; and in like manner He compounded it midway between that one of them which is indivisible and that one which is divisible in bodies. And He took the three of them, and blent them all together into one form, by forcing the Other into union with the Same, in spite of its being naturally difficult to mix. 36e and uniting them center to center He made them fit together. And the Soul, being woven throughout the Heaven every way from the center to the extremity, and enveloping it in a circle from without, and herself revolving within herself, began a divine beginning of unceasing and intelligent life lasting throughout all time. Tim. And whereas the body of the Heaven is visible, the Soul is herself invisible but partakes in reasoning and in harmony, 37d till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time. 39d that the wanderings of these bodies, which are hard to calculate and of wondrous complexity, constitute Time. Nevertheless, it is still quite possible to perceive that the complete number of Time fulfils the Complete Year when all the eight circuits, with their relative speeds, finish together and come to a head, when measured by the revolution of the Same and Similarly-moving. In this wise and for these reasons were generated all those stars which turn themselves about as they travel through Heaven, to the end that this Universe might be as similar as possible to the perfect and intelligible Living Creature in respect of its imitation of the Eternal 39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 40a another the winged kind which traverses the air; thirdly, the class which inhabits the waters; and fourthly, that which goes on foot on dry land. The form of the divine class He wrought for the most part out of fire, that this kind might be as bright as possible to behold and as fair; and likening it to the All He made it truly spherical; and He placed it in the intelligence of the Supreme to follow therewith, distributing it round about over all the Heaven, to be unto it a veritable adornment cunningly traced over the whole. And each member of this class He endowed with two motions, whereof the one is uniform motion in the same spot, whereby it conceives always identical thoughts about the same objects, 41a and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. 41d For the rest, do ye weave together the mortal with the immortal, and thereby fashion and generate living creatures, and give them food that they may grow, and when they waste away receive them to yourselves again. 41e and setting them each as it were in a chariot He showed them the nature of the Universe, and declared unto them the laws of destiny,—namely, how that the first birth should be one and the same ordained for all, in order that none might be slighted by Him; and how it was needful that they, when sown each into his own proper organ of time, should grow into the most god-fearing of living creatures; 42e and of governing this mortal creature in the fairest and best way possible, to the utmost of their power, except in so far as it might itself become the cause of its own evils. Tim. And as He thus abode, His children gave heed to their Father’s command and obeyed it. They took the immortal principle of the mortal living creature, and imitating their own Maker, they borrowed from the Cosmos portions of fire and earth and water and air, 47a benefit effected by them, for the sake of which God bestowed them upon us. Vision, in my view, is the cause of the greatest benefit to us, inasmuch as none of the accounts now given concerning the Universe would ever have been given if men had not seen the stars or the sun or the heaven. But as it is, the vision of day and night and of months and circling years has created the art of number and has given us not only the notion of Time but also means of research into the nature of the Universe. From these we have procured Philosophy in all its range, 47b than which no greater boon ever has come or will come, by divine bestowal, unto the race of mortals. This I affirm to be the greatest good of eyesight. As for all the lesser goods, why should we celebrate them? He that is no philosopher when deprived of the sight thereof may utter vain lamentations! But the cause and purpose of that best good, as we must maintain, is this,—that God devised and bestowed upon us vision to the end that we might behold the revolutions of Reason in the Heaven and use them for the revolvings of the reasoning that is within us, these being akin to those, 47c the perturbable to the imperturbable; and that, through learning and sharing in calculations which are correct by their nature, by imitation of the absolutely unvarying revolutions of the God we might stabilize the variable revolutions within ourselves. 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 90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion 90d are the intellections and revolutions of the Universe. These each one of us should follow, rectifying the revolutions within our head, which were distorted at our birth, by learning the harmonies and revolutions of the Universe, and thereby making the part that thinks like unto the object of its thought, in accordance with its original nature, and having achieved this likeness attain finally to that goal of life which is set before men by the gods as the most good both for the present and for the time to come. ' None |
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23. Sophocles, Antigone, 1147 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • cosmos
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 123, 128; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 389
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1147 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus,'' None |
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24. Xenophon, Memoirs, 1.1.11-1.1.14 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmos • kosmos, and law (nomos)
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; Horkey (2019), Cosmos in the Ancient World, 28
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1.1.11 οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν πάντων φύσεως, ᾗπερ τῶν ἄλλων οἱ πλεῖστοι, διελέγετο σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε. 1.1.12 καὶ πρῶτον μὲν αὐτῶν ἐσκόπει πότερά ποτε νομίσαντες ἱκανῶς ἤδη τἀνθρώπινα εἰδέναι ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν ἀνθρώπινα παρέντες, τὰ δαιμόνια δὲ σκοποῦντες ἡγοῦνται τὰ προσήκοντα πράττειν. 1.1.13 ἐθαύμαζε δʼ εἰ μὴ φανερὸν αὐτοῖς ἐστιν, ὅτι ταῦτα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν· ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. 1.1.14 τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι.'' None | sup>
1.1.11 He did not even discuss that topic so favoured by other talkers, the Nature of the Universe : and avoided speculation on the so-called Cosmos of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one’s mind with such problems is sheer folly. 1.1.12 In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.13 Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.14 As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. '' None |
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25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmos, creation of the • cosmos, microcosm and macrocosm • kosmos • movement, of the cosmos
Found in books: Horkey (2019), Cosmos in the Ancient World, 66, 73; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 78, 79
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26. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cosmos, material • kosmos • kosmos, one or many
Found in books: Horkey (2019), Cosmos in the Ancient World, 270, 275; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149
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27. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • cosmos • cosmos/cosmic • cosmos/kosmos • kosmos/kosmios
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 317; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 28
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28. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, on kosmos • Cicero, Marcus Tullius, and creation of cosmos • Platonists, on cosmos • cosmos, Calcidius on • cosmos, Cicero on • cosmos, createdness of • createdness, of cosmos
Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 26, 90, 186; Horkey (2019), Cosmos in the Ancient World, 77, 87, 99
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29. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Connections, Between God and cosmos • Connections, Within cosmos • cosmos/cosmic
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 111, 152; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 122
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30. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cosmos/kosmos • kosmos • kosmos, and justice (dikê)
Found in books: Horkey (2019), Cosmos in the Ancient World, 10; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 159, 160
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31. Anon., 1 Enoch, 10.12-10.13 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Cosmos • cosmos
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168; Stuckenbruck (2007), 1 Enoch 91-108, 237
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10.12 with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13 for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and"'' None |
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32. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • cosmos
Found in books: Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 40; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 327
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33. Cicero, On Divination, 1.6, 1.12, 1.16, 1.110, 1.118, 1.125, 2.33-2.35 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Theology, cosmo-theology • cosmos • cosmos, as ensouled • cosmos, as organism bound by pneuma • cosmos, compared to a house • cosmos, cycle • cosmos, demiurge, divine craftmanship • cosmos, order • cosmos,, craft, art, techne • kosmos, as mundus
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 98, 110, 244; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 55, 60; Horkey (2019), Cosmos in the Ancient World, 213; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 177, 184, 185, 187, 192
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1.6 Sed cum Stoici omnia fere illa defenderent, quod et Zeno in suis commentariis quasi semina quaedam sparsisset et ea Cleanthes paulo uberiora fecisset, accessit acerrumo vir ingenio, Chrysippus, qui totam de divinatione duobus libris explicavit sententiam, uno praeterea de oraclis, uno de somniis; quem subsequens unum librum Babylonius Diogenes edidit, eius auditor, duo Antipater, quinque noster Posidonius. Sed a Stoicis vel princeps eius disciplinae, Posidonii doctor, discipulus Antipatri, degeneravit, Panaetius, nec tamen ausus est negare vim esse dividi, sed dubitare se dixit. Quod illi in aliqua re invitissumis Stoicis Stoico facere licuit, id nos ut in reliquis rebus faciamus, a Stoicis non concedetur? praesertim cum id, de quo Panaetio non liquet, reliquis eiusdem disciplinae solis luce videatur clarius.
1.12 Quae est autem gens aut quae civitas, quae non aut extispicum aut monstra aut fulgora interpretantium aut augurum aut astrologorum aut sortium (ea enim fere artis sunt) aut somniorum aut vaticinationum (haec enim duo naturalia putantur) praedictione moveatur? Quarum quidem rerum eventa magis arbitror quam causas quaeri oportere. Est enim vis et natura quaedam, quae tum observatis longo tempore significationibus, tum aliquo instinctu inflatuque divino futura praenuntiat. Quare omittat urguere Carneades, quod faciebat etiam Panaetius requirens, Iuppiterne cornicem a laeva, corvum ab dextera canere iussisset. Observata sunt haec tempore inmenso et in significatione eventis animadversa et notata. Nihil est autem, quod non longinquitas temporum excipiente memoria prodendisque monumentis efficere atque adsequi possit.
1.16 hoc sum contentus, quod, etiamsi, cur quidque fiat, ignorem, quid fiat, intellego. Pro omni igitur divinatione idem, quod pro rebus iis, quas commemoravi, respondebo. Quid scammoneae radix ad purgandum, quid aristolochia ad morsus serpentium possit, quae nomen ex inventore repperit, rem ipsam inventor ex somnio, video, quod satis est; cur possit, nescio. Sic ventorum et imbrium signa, quae dixi, rationem quam habeant, non satis perspicio; vim et eventum agnosco, scio, adprobo. Similiter, quid fissum in extis, quid fibra valeat, accipio; quae causa sit, nescio. Atque horum quidem plena vita est; extis enim omnes fere utuntur. Quid? de fulgurum vi dubitare num possumus? Nonne cum multa alia mirabilia, tum illud in primis: Cum Summanus in fastigio Iovis optumi maxumi, qui tum erat fictilis, e caelo ictus esset nec usquam eius simulacri caput inveniretur, haruspices in Tiberim id depulsum esse dixerunt, idque inventum est eo loco, qui est ab haruspicibus demonstratus.
1.118 Sed distinguendum videtur, quonam modo. Nam non placet Stoicis singulis iecorum fissis aut avium cantibus interesse deum; neque enim decorum est nec dis dignum nec fieri ullo pacto potest; sed ita a principio inchoatum esse mundum, ut certis rebus certa signa praecurrerent, alia in extis, alia in avibus, alia in fulgoribus, alia in ostentis, alia in stellis, alia in somniantium visis, alia in furentium vocibus. Ea quibus bene percepta sunt, ii non saepe falluntur; male coniecta maleque interpretata falsa sunt non rerum vitio, sed interpretum inscientia. Hoc autem posito atque concesso, esse quandam vim divinam hominum vitam continentem, non difficile est, quae fieri certe videmus, ea qua ratione fiant, suspicari. Nam et ad hostiam deligendam potest dux esse vis quaedam sentiens, quae est toto confusa mundo, et tum ipsum, cum immolare velis, extorum fieri mutatio potest, ut aut absit aliquid aut supersit; parvis enim momentis multa natura aut adfingit aut mutat aut detrahit.
1.125 Quin etiam hoc non dubitans dixerim, si unum aliquid ita sit praedictum praesensumque, ut, cum evenerit, ita cadat, ut praedictum sit, neque in eo quicquam casu et fortuito factum esse appareat, esse certe divinationem, idque esse omnibus confitendum. Quocirca primum mihi videtur, ut Posidonius facit, a deo, de quo satis dictum est, deinde a fato, deinde a natura vis omnis dividi ratioque repetenda. Fieri igitur omnia fato ratio cogit fateri. Fatum autem id appello, quod Graeci ei(marme/nhn, id est ordinem seriemque causarum, cum causae causa nexa rem ex se gignat. Ea est ex omni aeternitate fluens veritas sempiterna. Quod cum ita sit, nihil est factum, quod non futurum fuerit, eodemque modo nihil est futurum, cuius non causas id ipsum efficientes natura contineat.
2.33 Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur. 2.34 Quid de fretis aut de marinis aestibus plura dicam? quorum accessus et recessus lunae motu gubertur. Sescenta licet eiusdem modi proferri, ut distantium rerum cognatio naturalis appareat)—demus hoc; nihil enim huic disputationi adversatur; num etiam, si fissum cuiusdam modi fuerit in iecore, lucrum ostenditur? qua ex coniunctione naturae et quasi concentu atque consensu, quam sumpa/qeian Graeci appellant, convenire potest aut fissum iecoris cum lucello meo aut meus quaesticulus cum caelo, terra rerumque natura? Concedam hoc ipsum, si vis, etsi magnam iacturam causae fecero, si ullam esse convenientiam naturae cum extis concessero; 2.35 sed tamen eo concesso qui evenit, ut is, qui impetrire velit, convenientem hostiam rebus suis immolet? Hoc erat, quod ego non rebar posse dissolvi. At quam festive dissolvitur! pudet me non tui quidem, cuius etiam memoriam admiror, sed Chrysippi, Antipatri, Posidonii, qui idem istuc quidem dicunt, quod est dictum a te, ad hostiam deligendam ducem esse vim quandam sentientem atque divinam, quae toto confusa mundo sit. Illud vero multo etiam melius, quod et a te usurpatum est et dicitur ab illis: cum immolare quispiam velit, tum fieri extorum mutationem, ut aut absit aliquid aut supersit;' ' None | sup>
1.6 Ah, it is objected, but many dreams are untrustworthy. Rather, perhaps, their meaning is hidden from us. But grant that some are untrustworthy, why do we declaim against those that trustworthy? The fact is the latter would be much more frequent if we went to our rest in proper condition. But when we are burdened with food and drink our dreams are troubled and confused. Observe what Socrates says in Platos Republic:When a man goes to sleep, having the thinking and reasoning portion of his soul languid and inert, but having that other portion, which has in it a certain brutishness and wild savagery, immoderately gorged with drink and food, then does that latter portion leap up and hurl itself about in sleep without check. In such a case every vision presented to the mind is so devoid of thought and reason that the sleeper dreams that he is committing incest with his mother, or that he is having unlawful commerce indiscriminately with gods and men, and frequently too, with beasts; or even that he is killing someone and staining his hands with impious bloodshed; and that he is doing many vile and hideous things recklessly and without shame.
1.6 The Stoics, on the other hand (for Zeno in his writings had, as it were, scattered certain seed which Cleanthes had fertilized somewhat), defended nearly every sort of divination. Then came Chrysippus, a man of the keenest intellect, who exhaustively discussed the whole theory of divination in two books, and, besides, wrote one book on oracles and another on dreams. And following him, his pupil, Diogenes of Babylon, published one book, Antipater two, and my friend, Posidonius, five. But Panaetius, the teacher of Posidonius, a pupil, too, of Antipater, and, even a pillar of the Stoic school, wandered off from the Stoics, and, though he dared not say that there was no efficacy in divination, yet he did say that he was in doubt. Then, since the Stoics — much against their will I grant you — permitted this famous Stoic to doubt on one point will they not grant to us Academicians the right to do the same on all other points, especially since that about which Panaetius is not clear is clearer than the light of day to the other members of the Stoic school?
1.12 Now — to mention those almost entirely dependent on art — what nation or what state disregards the prophecies of soothsayers, or of interpreters of prodigies and lightnings, or of augurs, or of astrologers, or of oracles, or — to mention the two kinds which are classed as natural means of divination — the forewarnings of dreams, or of frenzy? of these methods of divining it behoves us, I think, to examine the results rather than the causes. For there is a certain natural power, which now, through long-continued observation of signs and now, through some divine excitement and inspiration, makes prophetic announcement of the future. 7 Therefore let Carneades cease to press the question, which Panaetius also used to urge, whether Jove had ordered the crow to croak on the left side and the raven on the right. Such signs as these have been observed for an unlimited time, and the results have been checked and recorded. Moreover, there is nothing which length of time cannot accomplish and attain when aided by memory to receive and records to preserve.
1.12 The Divine Will accomplishes like results in the case of birds, and causes those known as alites, which give omens by their flight, to fly hither and thither and disappear now here and now there, and causes those known as oscines, which give omens by their cries, to sing now on the left and now on the right. For if every animal moves its body forward, sideways, or backward at will, it bends, twists, extends, and contracts its members as it pleases, and performs these various motions almost mechanically; how much easier it is for such results to be accomplished by a god, whose divine will all things obey!
1.16 Nor do I ever inquire why this tree alone blooms three times, or why it makes the appearance of its blossoms accord with the proper time for ploughing. I am content with my knowledge that it does, although I may not know why. Therefore, as regards all kinds of divination I will give the same answer that I gave in the cases just mentioned. 10 I see the purgative effect of the scammony root and I see an antidote for snake-bite in the aristolochia plant — which, by the way, derives its name from its discoverer who learned of it in a dream — I see their power and that is enough; why they have it I do not know. Thus as to the cause of those premonitory signs of winds and rains already mentioned I am not quite clear, but their force and effect I recognize, understand, and vouch for. Likewise as to the cleft or thread in the entrails: I accept their meaning; I do not know their cause. And life is full of individuals in just the same situation that I am in, for nearly everybody employs entrails in divining. Again: is it possible for us to doubt the prophetic value of lightning? Have we not many instances of its marvels? and is not the following one especially remarkable? When the statue of Summanus which stood on the top of the temple of Jupiter Optimus Maximus — his statue was then made of clay — was struck by a thunderbolt and its head could not be found anywhere, the soothsayers declared that it had been hurled into the Tiber; and it was discovered in the very spot which they had pointed out. 11
1.118 But it seems necessary to settle the principle on which these signs depend. For, according to the Stoic doctrine, the gods are not directly responsible for every fissure in the liver or for every song of a bird; since, manifestly, that would not be seemly or proper in a god and furthermore is impossible. But, in the beginning, the universe was so created that certain results would be preceded by certain signs, which are given sometimes by entrails and by birds, sometimes by lightnings, by portents, and by stars, sometimes by dreams, and sometimes by utterances of persons in a frenzy. And these signs do not often deceive the persons who observe them properly. If prophecies, based on erroneous deductions and interpretations, turn out to be false, the fault is not chargeable to the signs but to the lack of skill in the interpreters.Assuming the proposition to be conceded that there is a divine power which pervades the lives of men, it is not hard to understand the principle directing those premonitory signs which we see come to pass. For it may be that the choice of a sacrificial victim is guided by an intelligent force, which is diffused throughout the universe; or, it may be that at the moment when the sacrifice is offered, a change in the vitals occurs and something is added or taken away; for many things are added to, changed, or diminished in an instant of time.
1.125 Nay, if even one such instance is found and the agreement between the prediction and the thing predicted is so close as to exclude every semblance of chance or of accident, I should not hesitate to say in such a case, that divination undoubtedly exists and that everybody should admit its existence.Wherefore, it seems to me that we must do as Posidonius does and trace the vital principle of divination in its entirety to three sources: first, to God, whose connexion with the subject has been sufficiently discussed; secondly to Fate; and lastly, to Nature. Reason compels us to admit that all things happen by Fate. Now by Fate I mean the same that the Greeks call εἱμαρμένη, that is, an orderly succession of causes wherein cause is linked to cause and each cause of itself produces an effect. That is an immortal truth having its source in all eternity. Therefore nothing has happened which was not bound to happen, and, likewise, nothing is going to happen which will not find in nature every efficient cause of its happening.
2.33 Such signs, as I have shown before, certainly could not come within your classification of the kinds of divination dependent on observation. Therefore they are not the result of immemorial usage, but they are the inventions of art — if there can be any art in the occult. But what relationship have they with the laws of nature? Assuming that all the works of nature are firmly bound together in a harmonious whole (which, I observe, is the view of the natural philosophers and especially of those men who maintain that the universe is a unit), what connexion can there be between the universe and the finding of a treasure? For instance, if the entrails foretell an increase in my fortune and they do so in accordance with some law of nature, then, in the first place, there is some relationship between them and the universe, and in the second place, my ficial gain is regulated by the laws of nature. Are not the natural philosophers ashamed to utter such nonsense? And yet a certain contact between the different parts of nature may be admitted and I concede it. The Stoics have collected much evidence to prove it. They claim, for example, that the livers of mice become larger in winter; that the dry pennyroyal blooms the very day of the winter solstice, and that its seed-pods become inflated and burst and the seeds enclosed thither are sent in various directions; that at times when certain strings of the lyre are struck others sound; that it is the habit of oysters and of all shell-fish to grow with the growth of the moon and to become smaller as it wanes; and that trees are considered easiest to cut down in winter and in the dark of the moon, because they are then free from sap. 2.34 There is no need to go on and mention the seas and straits with their tides, whose ebb and flow are governed by the motion of the moon. Innumerable instances of the same kind may be given to prove that some natural connexion does exist between objects apparently unrelated. Concede that it does exist; it does not contravene the point I make, that no sort of a cleft in a liver is prophetic of ficial gain. What natural tie, or what symphony, so to speak, or association, or what sympathy, as the Greeks term it, can there be between a cleft in a liver and a petty addition to my purse? Or what relationship between my miserable money-getting, on the one hand, and heaven, earth, and the laws of nature on the other?15 However, I will concede even this if you wish, though it will greatly weaken my case to admit that there is any connexion between nature and the condition of the entrails; 2.35 yet, suppose the concession is made, how is it brought about that the man in search of favourable signs will find a sacrifice suitable to his purpose? I thought the question insoluble. But what a fine solution is offered! I am not ashamed of you — I am actually astonished at your memory; but I am ashamed of Chrysippus, Antipater, and Posidonius who say exactly what you said: The choice of the sacrificial victim is directed by the sentient and divine power which pervades the entire universe.But even more absurd is that other pronouncement of theirs which you adopted: At the moment of sacrifice a change in the entrails takes place; something is added or something taken away; for all things are obedient to the Divine Will.' ' None |
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34. Cicero, On The Nature of The Gods, 1.3-1.4, 1.13-1.14, 1.22-1.24, 2.13, 2.15-2.16, 2.19, 2.58, 2.70, 2.87-2.88, 2.90, 2.93-2.97, 2.118, 2.133, 2.149, 2.154, 2.167, 3.37, 3.92 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, Marcus Tullius, and creation of cosmos • Cosmos • Stoicism, cosmos • cosmos • cosmos or cosmology • cosmos, • cosmos, Cicero on • cosmos, as deterministic • cosmos, as ensouled • cosmos, as organism bound by pneuma • cosmos, compared to a clock • cosmos, compared to a computer • cosmos, compared to a house • cosmos, cosmology • cosmos, cycle • cosmos, demiurge, divine craftmanship • cosmos, divine • cosmos, macrocosm-microcosm • cosmos, order • cosmos,, craft, art, techne • image of the cosmos
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 124; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 124, 125; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 294; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 609, 611, 614; Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 94; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 12, 24, 99, 100, 101, 102, 105, 106, 109, 110, 114; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 27, 31, 32; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 88; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 32; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 128, 209; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 184, 192, 195; Wynne (2019), Horace and the Gift Economy of Patronage, 125
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1.3 For there are and have been philosophers who hold that the gods exercise no control over human affairs whatever. But if their opinion is the true one, how can piety, reverence or religion exist? For all these are tributes which it is our duty to render in purity and holiness to the divine powers solely on the assumption that they take notice of them, and that some service has been rendered by the immortal gods to the race of men. But if on the contrary the gods have neither the power nor the will to aid us, if they pay no heed to us at all and take no notice of our actions, if they can exercise no possible influence upon the life of men, what ground have we for rendering any sort of worship, honour or prayer to the immortal gods? Piety however, like the rest of the virtues, cannot exist in mere outward show and pretence; and, with piety, reverence and religion must likewise disappear. And when these are gone, life soon becomes a welter of disorder and confusion; ' "1.4 and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. " "
1.13 However, to free myself entirely from ill‑disposed criticism, I will now lay before my readers the doctrines of the various schools on the nature of the gods. This is a topic on which it seems proper to summon all the world to sit in judgement and pronounce which of these doctrines is the true one. If it turn out that all the schools agree, or if any one philosopher be found who had discovered the truth, then but not before I will convict the Academy of captiousness. This being so, I feel disposed to cry, in the words of the Young Comrades: O ye gods and O ye mortals, townsmen, gownsmen, hear my call; I invoke, implore, adjure ye, bear ye witness one and all — not about some frivolous trifle such as that of which a character in the play complains — . . . here's a monstrous crime and outrage in the land; Here's a lady who declines a guinea from a lover's hand! " '1.14 but to attend in court, try the case, and deliver their verdict as to what opinions we are to hold about religion, piety and holiness, about ritual, about honour and loyalty to oaths, about temples, shrines and solemn sacrifices, and about the very auspices over which I myself preside; for all of these matters ultimately depend upon this question of the nature of the immortal gods. Surely such wide diversity of opinion among men of the greatest learning on a matter of the highest moment must affect even those who think that they possess certain knowledge with a feeling of doubt.
1.22 Well then, Balbus, what I ask is, why did your Providence remain idle all through that extent of time of which you speak? Was it in order to avoid fatigue? But god cannot know fatigue; and also there was no fatigue in question, since all the elements, sky, fire, earth and sea, were obedient to the divine will. Also, why should god take a fancy to decorate the firmament with figures and illuminations, like an aedile? If it was to embellish his own abode, then it seems that he had previously between dwelling for an infinite time in a dark and gloomy hovel! And are we to suppose that thenceforward the varied beauties which we see adorning earth and sky have afforded him pleasure? How can a god take pleasure in things of this sort? And if he did, he could not have dispensed with it so long. ' "1.23 Or were these beauties designed for the sake of men, as your school usually maintains? For the sake of wise men? If so, all this vast effort of construction took place on account of a handful of people. For the sake of fools then? But in the first place there was no reason for god to do a service to the wicked and secondly, what good did he do? inasmuch as all fools are beyond question extremely miserable, precisely because they are fools (for what can be mentioned more miserable than folly?), and in the second place because there are so many troubles in life that, though wise men can assuage them by balancing against them life's advantages, fools can neither avoid their approach nor endure their presence. Those on the other hand who said that the world is itself endowed with life and with wisdom, failed entirely to discern what shape the nature of an intelligent living being could conceivably possess. I will touch on this a little later; " "1.24 for the present I will confine myself to expressing my surprise at their stupidity in holding that a being who is immortal and also blessed is of a spherical shape, merely on the ground that Plato pronounces a sphere to be the most beautiful of all figures. For my own part, on the score of appearance I prefer either a cylinder or a cube or a cone or a pyramid. Then, what mode of existence is assigned to their spherical deity? Why, he is in a state of rotation, spinning round with a velocity that surpasses all powers of conception. But what room there can be in such an existence for steadfastness of mind and for happiness, I cannot see. Also, why should a condition that is painful in the human body, if even the smallest part of it is affected, be supposed to be painless in the deity? Now clearly the earth, being a part of the world, is also a part of god. Yet we see that vast portions of the earth's surface are uninhabitable deserts, being either scorched by the sun's proximity, or frost-bound and covered with snow owing to its extreme remoteness. But if the world is god, these, being parts of the world, must be regarded as limbs of god, undergoing the extremes of heat and cold respectively. " "
2.13 As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; " 2.15 And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind. 2.16 "Extremely acute of intellect as is Chrysippus, nevertheless his utterance here might well appear to have been learnt from the very lips of Nature, and not discovered by himself. \'If (he says) there be something in the world that man\'s mind and human reason, strength and power are incapable of producing, that which produces it must necessarily be superior to man; now the heavenly bodies and all those things that display a never-ending regularity cannot be created by man; therefore that which creates them is superior to man; yet what better name is there for this than "god"? Indeed, if gods do not exist, what can there be in the universe superior to man? for he alone possesses reason, which is the most excellent thing that can exist; but for any human being in existence to think that there is nothing in the whole world superior to himself would be an insane piece of arrogance; therefore there is something superior to man; therefore God does exist.\ 2.19 Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit. ' "
2.58 the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. " 2.70 "Do you see therefore how from a true and valuable philosophy of nature has been evolved this imaginary and fanciful pantheon? The perversion has been a fruitful source of false beliefs, crazy errors and superstitions hardly above the level of old wives\' tales. We know what the gods look like and how old they are, their dress and their equipment, and also their genealogies, marriages and relationships, and all about them is distorted into the likeness of human frailty. They are actually represented as liable to passions and emotions — we hear of their being in love, sorrowful, angry; according to the myths they even engage in wars and battles, and that not only when as in Homer two armies and contending and the gods take sides and intervene on their behalf, but they actually fought wars of their own, for instance with the Titans and with the Giants. These stories and these beliefs are utterly foolish; they are stuffed with nonsense and absurdity of all sorts.
2.87 Let someone therefore prove that it could have been better. But no one will ever prove this, and anyone who essays to improve some detail will either make it worse or will be demanding an improvement impossible in the nature of things. "But if the structure of the world in all its parts is such that it could not have been better whether in point of utility or beauty, let us consider js is the result of chance, or whether on the contrary the parts of the world are in such a condition that they could not possibly have cohered together if they were not controlled by intelligence and by divine providence. If then that produces of nature are better than those of art, and if art produces nothing without reason, nature too cannot be deemed to be without reason. When you see a statue or a painting, you recognize the exercise of art; when you observe from a distance the course of a ship, you do not hesitate to assume that its motion is guided by reason and by art; when you look at a sun‑dial or a water-clock, you infer that it tells the time by art and not by chance; how then can it be consistent to suppose that the world, which includes both the works of art in question, the craftsmen who made them, and everything else besides, can be devoid of purpose and of reason? 2.88 Suppose a traveller to carry into Scythia or Britain the orrery recently constructed by our friend Posidonius, which at each revolution reproduces the same motions of the sun, the moon and the five planets that take place in the heavens every twenty-four hundred, would any single native doubt that this orrery was the work of a rational being? This thinkers however raise doubts about the world itself from which all things arise and have their being, and debate whether it is the produce of chance or necessity of some sort, or of divine reason and intelligence; they think more highly of the achievement of Archimedes in making a model of the revolutions of the firmament than of that of nature in creating them, although the perfection of the original shows a craftsmanship many times as great as does the counterfeit.
2.90 Well then, even as the shepherd at the first sight thinks he sees some lifeless and iimate object, but afterwards is led by clearer indications to begin to suspect the true nature of the thing about which he had previously been uncertain, so it would have been the proper course for the philosophers, if it so happened that the first sight of the world perplexed them, afterwards when they had seen its definite and regular motions, and all its phenomena controlled by fixed system and unchanging uniformity, to infer the presence not merely of an inhabitant of this celestial and divine abode, but also of a ruler and governor, the architect as it were of this mighty and monumental structure. "But as it is they appear to me to have no suspicion even of the marvels of the celestial and terrestrial creation.
2.93 "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! ' "2.94 Yet according to the assertion of your friends, that out of particles of matter not endowed with heat, nor with any 'quality' (the Greek term poiotes), nor with sense, but colliding together at haphazard and by chance, the world has emerged complete, or rather a countless number of worlds are some of them being born and some perishing at every moment of time — yet if the clash of atoms can create a world, why can it not produce a colonnade, a temple, a house, a city, which are less and indeed much less difficult things to make? The fact is, they indulge in such random babbling about the world that for my part I cannot think that they have ever looked up at this marvellously beautiful sky — which is my next topic. " "2.95 So Aristotle says brilliantly: 'If there were beings who had always lived beneath the earth, in comfortable, well‑lit dwellings, decorated with statues and pictures and furnished with all the luxuries enjoyed by persons thought to be supremely happy, and who though they had never come forth above the ground had learnt by report and by hearsay of the existence of certain deities or divine powers; and then if at some time the jaws of the earth were opened and they were able to escape from their hidden abode and to come forth into the regions which we inhabit; when they suddenly had sight of the earth and the seas and the sky, and came to know of the vast clouds and mighty winds, and beheld the sun, and realized not only its size and beauty but also its Ptolemaic in causing the day by shedding light over all the sky, and, after night had darkened the earth, they then saw the whole sky spangled and adorned with stars, and the changing phases of the moon's light, now waxing and now waning, and the risings and settings of all these heavenly bodies and their courses fixed and changeless throughout all eternity, — when they saw these things, surely they would think that the gods exist and that these mighty marvels are their handiwork.' " '2.96 Thus far Aristotle; let us for our part imagine a darkness as dense as that which is said to have once covered the neighbouring districts on the occasion of an eruption of the volcano Etna, so that for two days no man could recognize his fellow, and when on the third day the sun shone upon them, they felt as if they had come to life again: well, suppose that after darkness had prevailed from the beginning of time, it similarly happened to ourselves suddenly to behold the light of day, what should we think of the splendour of the heavens? But daily recurrence and habit familiarize our indicates with the sight, and we feel no surprise or curiosity as to the reasons for things that we see always; just as if it were the novelty and not rather the importance of phenomena that ought to arouse us to inquire into their causes. 2.97 Who would not deny the name of human being to a man who, on seeing the regular motions of the heaven and the fixed order of the stars and the accurate interconnexion and interrelation of all things, can deny that these things possess any rational design, and can maintain that phenomena, the wisdom of whose ordering transcends the capacity of our wisdom to understand it, take place by chance? When we see something moved by machinery, like an orrery or clock or many other such things, we do not doubt that these contrivances are the work of reason; when therefore we behold the whole compass of the heaven moving with revolutions of marvellous velocity and executing with perfect regularity the annual changes of the seasons with absolute safety and security for all things, how can we doubt that all this is effected not merely by reason, but by a reason that is transcendent and divine?
2.118 But the stars are of a fiery substance, and for this reason they are nourished by the vapours of the earth, the sea and the waters, which are raised up by the sun out of the fields which it warms and out of the waters; and when nourished and renewed by these vapours the stars and the whole aether shed them back again, and then once more draw them up from the same source, with the loss of none of their matter, or only of an extremely small part which is consumed by the fire of the stars and the flame of the aether. As a consequence of this, so our school believe, though it used to be said that Panaetius questioned the doctrine, there will ultimately occur a conflagration of the whole while, because when the moisture has been used up neither can the earth be nourished nor will the air continue to flow, being unable to rise upward after it has drunk up all the water; thus nothing will remain but fire, by which, as a living being and a god, once again a new world may be created and the ordered universe be restored as before.
2.133 "Here somebody will ask, for whose sake was all this vast system contrived? For the sake of the trees and plants, for these, though without sensation, have their sustece from nature? But this at any rate is absurd. Then for the sake of the animals? It is no more likely that the gods took all this trouble for the sake of dumb, irrational creatures/ For whose sake then shall one pronounce the world to have been created? Doubtless for the sake of those living beings which have the use of reason; these are the gods and mankind, who assuredly surpass all other things in excellence, since the most excellent of all things is reason. Thus we are led to believe that the world and all the things that it contains were made for the sake of gods and men. "And that man has been cared for by divine providence will be more readily understood if we survey the whole structure of man and all the conformation and perfection of human nature. ' "
2.149 Now careful consideration will show that the mechanism of speech displays a skill on nature's part that surpasses belief. In the first place there is an artery passing from the lugns to the back of the mouth, which is the channel by which the voice, originating from the mind, is caught and uttered. Next, the tongue is placed in the mouth and confined by the teeth; it modulates and defines the inarticulate flow of the voice and renders its sounds district and clear by striking the teeth and other parts of the mouth. Accordingly my school is fond of comparing the tongue to the quill of a lyre, the teeth to the strings, and the nostrils to the horns which echo the notes of the strings when the instrument is played. "
2.154 "It remains for me to show, in coming finally to a conclusion, that all the things in this world which men employ have been created and provided for the sake of men. "In the first place the world itself was created for the sake of gods and men, and the things that it contains were provided and contrived for the enjoyment of men. For the world is as it were the common dwelling-place of gods and men, or the city that belongs to both; for they alone have the use of reason and live by justice and by law. As therefore Athens and Sparta must be deemed to have been founded for the sake of the Athenians and the Spartans, and all the things contained in those cities are rightly said to belong to those peoples, so whatever things are contained in all the world must be deemed to belong to the gods and to men. ' "
2.167 Therefore no great man ever existed who did not enjoy some portion of divine inspiration. Nor yet is this argument to be deprived by pointing to cases where a man's cornfields or vineyards have been damaged by a storm, or an accident has robbed him of some commodity of value, and inferring that the victim of one of these misfortunes is the object of god's hatred or neglect. The gods attend to great matters; they neglect small ones. Now great men always prosper in all their affairs, assuming that the teachers of our school and Socrates, the prince of philosophy, have satisfactorily discoursed upon the bounteous abundance of wealth that virtue bestows. " 3.37 Moreover, do you not also hold that all fire requires fuel, and cannot possibly endure unless it is fed? and that the sun, moon and other heavenly bodies draw sustece in some cases from bodies of fresh water and in other cases from the sea? This is the reason given by Cleanthes to explain why The sun turns back, nor farther doth proceed Upon his summer curve, and upon his winter one likewise; it is that he may not travel too far away from his food. We will defer consideration of the whole of this subject; for the present let us end with the following syllogism: That which can perish cannot be an eternal substance; but fire will perish if it is not fed; therefore fire is not an eternal substance. ' "
3.92 But at all events a god could have come to the aid of those great and splendid cities and have preserved them — for you yourselves are fond of saying that there is nothing that a god cannot accomplish, and that without any toil; as man's limbs are effortlessly moved merely by his mind and will, so, as you say, the god's power can mould and move and alter all things. Nor do you say this as some superstitious fable or old wives' tale, but you give a scientific and systematic account of it: you allege that matter, which constitutes and contains all things, is in its entirety flexible and subject to change, so that there is nothing that cannot be moulded and transmuted out of it however suddenly, but the moulder and manipulator of this universal substance is divine providence, and therefore providence, whithersoever it moves, is able to perform whatever it will. Accordingly either providence does not know its own powers, or it does not regard human affairs, or it lacks power of judgement to discern what is the best. "' None |
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35. Septuagint, Judith, 9.12 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Cosmos • Cosmos, Pythagoras neologism
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 151; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631
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9.12 Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! '' None |
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36. Septuagint, Wisdom of Solomon, 9.9, 9.14 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cosmos • Cosmos, Pythagoras neologism • cosmos
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 181; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 631; Stuckenbruck (2007), 1 Enoch 91-108, 236
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9.9 He that doeth righteousness layeth up life for himself with the Lord; And he that doeth wrongly forfeits his life to destruction;
9.9 With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments.
9.14 And to whom doth He forgive sins, except to them that have sinned?
9.14 For the reasoning of mortals is worthless,and our designs are likely to fail,'' None |
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37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • image of the cosmos • kosmos, cosmological
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 123; Horkey (2019), Cosmos in the Ancient World, 233
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38. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Fragment, soul as a fragment of cosmos • cosmos
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 46; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 125
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39. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, Marcus Tullius, and creation of cosmos • God and the cosmos (argument from design) • cosmos, Cicero on • cosmos, divine intellect constructed • human beings, place and role in cosmos • image of the cosmos
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 124, 125; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 130, 132; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 84, 86, 92; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 218
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40. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Cosmos, battle • Cosmos, cosmology, nature • cosmos
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 415; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 22
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41. Ovid, Fasti, 6.267, 6.277-6.278 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos • image of the cosmos
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 124; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 307
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6.267 Vesta eadem est et terra: subest vigil ignis utrique:
6.277 arte Syracosia suspensus in aere clauso 6.278 stat globus, immensi parva figura poli,'' None | sup>
6.267 Vesta’s identified with Earth: in them both’s unsleeping fire:
6.277 There’s a globe suspended, enclosed by Syracusan art, 6.278 That’s a small replica of the vast heavens,'' None |
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42. Philo of Alexandria, On The Eternity of The World, 4, 10, 15 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos • cosmos, creation of • cosmos, intelligible/noetic • cosmos/cosmic • the cosmos • the cosmos, within a cosmos
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 97, 166; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32, 35; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 243
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4 The world, therefore, is spoken of in its primary sense as a single system, consisting of the heaven and the stars in the circumference of the earth, and all the animals and plants which are upon it; and in another sense it is spoken of merely as the heaven. And Anaxagoras, having a regard to this fact, once made answer to a certain person who asked of him what the reason was why he generally endeavoured to pass the night in the open air, that he did so for the sake of beholding the world, by which expression he meant the motions and revolutions of the stars. And in its third meaning, as the Stoics affirm, it is a certain admirably-arranged essence, extending to the period of conflagration, either beautifully adorned or unadorned, the periods of the motion of which are called time. But at present the subject of our consideration is the world, taken in the first sense of the word, which being one only, consists of the heaven, and of the earth, and of all that is therein.
10 But Aristotle, with a knowledge as to which I know not to what degree I may call it holy and pious, affirmed that the world was uncreated and indestructible, and he accused those who maintained a contrary opinion of terrible impiety, for thinking that so great a visible God was in no respect different from things made with hands, though the contains within himself the sun, and the moon, and all the rest of the planets and fixed stars, and, in fact, the whole of the divine nature; 15 But the forementioned opinion is better and truer, not only because throughout the whole treatise he affirms that the Creator of the gods is also the father and creator and maker of everything, and that the world is a most beautiful work of his and his offspring, being an imitation visible to the outward senses of an archetypal model appreciable only by the intellect, comprehending in itself as many objects of the outward senses as the model does objects of the intellect, since it is a most perfect impression of a most perfect model, and is addressed to the outward sense as the other is to the Intellect. ' None |
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43. Philo of Alexandria, On Husbandry, 14 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos, as plant • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 299; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 88
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14 At all events, men say, that the ancients compared the principles of philosophy, as being threefold, to a field; likening natural philosophy to trees and plants, and moral philosophy to fruits, for the sake of which the plants are planted; and logical philosophy to the hedge or fence: '' None |
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44. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cosmos • cosmos • cosmos, as plant
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 93, 101; Stuckenbruck (2007), 1 Enoch 91-108, 665
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127 And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. '' None |
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45. Philo of Alexandria, On The Preliminary Studies, 38, 49 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, cosmos as • cosmos • cosmos, as plant • the cosmos • the cosmos, God directing • the cosmos, and the law • the cosmos, as object of worship • the cosmos, sympathetic influence of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 210, 216, 224; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 210; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27
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38 for he has at hand the perfect gifts of God, inspired by means of those most ancient graces, and he wishes and prays that they may remain lasting. In reference to which, it appears to me to be that the Author of all goodness gave him perseverance as his wife, in order that his mercies might endure for ever to the man who had her for his wife. VIII. 49 for he does not depart and quit his abode in the Chaldaean country, that is to say, he does not separate himself from the speculations concerning astronomy; honouring that which is created rather than him who created it, and the world in preference to God; or rather, I should say, looking on the world itself as an absolute independent God, and not as the work of an absolute God. X. ' None |
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46. Philo of Alexandria, On The Decalogue, 52-61, 81 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, cosmos as • cosmos • the cosmos • the cosmos, and the law • the cosmos, as object of worship
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 210, 220; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 29, 30, 35
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52 But we must consider, with all the accuracy possible, each of these oracles separately, not looking upon any one of them as superfluous. Now the best beginning of all living beings is God, and of all virtues, piety. And we must, therefore, speak of these two principles in the first place. There is an error of no small importance which has taken possession of the greater portion of mankind concerning a subject which was likely by itself, or, at least, above all other subjects, to have been fixed with the greatest correctness and truth in the mind of every one; '53 for some nations have made divinities of the four elements, earth and water, and air and fire. Others, of the sun and moon, and of the other planets and fixed stars. Others, again, of the whole world. And they have all invented different appellations, all of them false, for these false gods put out of sight that most supreme and most ancient of all, the Creator, the ruler of the great city, the general of the invincible army, the pilot who always guides everything to its preservation; 54 for they call the earth Proserpine, and Ceres, and Pluto. And the sea they call Neptune, inventing besides a number of marine deities as subservient to him, and vast companies of attendants, both male and female. The air they call Juno; fire, Vulcan; and the sun, Apollo; the moon, Diana; and the evening star, Venus; Lucifer, they call Mercury; 55 and to every one of the stars they have affixed names and given them to the inventors of fables, who have woven together cleverly-contrived imaginations to deceive the ear, and have appeared to have been themselves the ingenious inventors of these names thus given. 56 Again, in their descriptions, they divided the heaven into two parts, each one hemisphere, the one being above the earth and the other under the earth, which they called the Dioscuri; inventing, besides, a marvellous story concerning their living on alternate days. 57 For, as the heaven is everlasting revolving, in a circle without any cessation or interruption, it follows of necessity that each of the hemispheres must every day be in a different position from that which it was in the day before, everything being turned upside down as far as appearance goes, at least; for, in point of fact, there is no such thing as any uppermost or undermost in a spherical figure. And this expression is only used with reference to our own formation and position; that which is over our head being called uppermost, and that which is in the opposite direction being called undermost. 58 Accordingly, to one who understands how to apply himself to philosophy in a genuine, honest spirit, and who lays claim to a guiltless and pure piety, God gives that most beautiful and holy commandment, that he shall not believe that any one of the parts of the world is its own master, for it has been created; and the fact of having been created implies a liability to destruction, even though the thing created may be made immortal by the providence of the Creator; and there was a time once when it had no existence, but it is impiety to say that there was a previous time when God did not exist, and that he was born at some time, and that he does not endure for ever. XIII. 59 But some persons indulge in such foolish notions respecting their judgments on these points, that they not only look upon the things which have been mentioned above as gods, but as each separate one of them as the greatest and first of gods, either because they are really ignorant of the true living God, from their nature being uninstructed, or else because they have no desire to learn, because they believe that there is no cause of things invisible, and appreciable only by the intellect, apart from the objects of the external senses, and this too, though the most distinct possible proof is close at hand; 60 for though, as it is owing to the soul that they live, and form designs, and do everything which is done in human life, they nevertheless have never been able to behold their soul with their eyes, nor would they be able if they were to strive with all imaginable eagerness, wishing to see it as the most beautiful possible of all images or appearances, from a sight of which they might, by a sort of comparison, derive a notion of the uncreated and everlasting God, who rules and guides the whole world in such a way as to secure its preservation, being himself invisible. 61 As, therefore, if any one were to assign the honours of the great king to his satraps and viceroys, he would appear to be not only the most ignorant and senseless of men, but also the most fool-hardy, giving to slaves what belongs to the master; in the same manner, let the man who honours the Creator, with the same honours as those with which he regards the creature, know that he is of all men the most foolish and the most unjust, in giving equal things to unequal persons, and that too not in such a way as to do honour to the inferior, but only to take it from the superior.
81 Therefore, God, removing out of his sacred legislation all such impious deification of undeserving objects, has invited men to the honour of the one true and living God; not indeed that he has any need himself to be honoured; for being all-sufficient for himself, he has no need of any one else; but he has done so, because he wished to lead the race of mankind, hitherto wandering about in trackless deserts, into a road from which they should not stray, that so by following nature it might find the best and end of all things, namely, the knowledge of the true and living God, who is the first and most perfect of all good things; from whom, as from a fountain, all particular blessings are showered upon the world, and upon the things are people in it. XVII. ' None |
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47. Philo of Alexandria, On Drunkenness, 17-18, 30, 33, 60, 65-76, 98, 106-107, 109-110, 150 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cosmos • cosmos • cosmos, indestructibility of • the cosmos, and the law • the cosmos, the country, good men withdrawing to
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 169; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 229; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 143; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 262; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 28
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17 Come, now, let us investigate the true nature of these things. Since the law commands, for instance, that men should honour their parents, he who does not honour them is disobedient; but he who dishonours them is contentious. And again, since it is a righteous action to preserve one's country, we must call the man who admits of hesitation in the pursuit of the object disobedient, but the man who is prepared moreover to betray it we must pronounce perverse and contentious. " '18 Again, he who, when requested to requite a favour, contradicts the man who says that he ought to consider himself a debtor, is disobedient; but he who, in addition to making no return, is so carried away by contentiousness that he endeavours to do the person what harm he can, commits unredeemable wickedness. And further, he who never approaches, nor practises sacrifices, or any of the other observances required by piety, disobeys the commandments which the law usually ordains in such matters; but he who resists and turns aside to the opposite disposition, impiety, is a wicked man and a minister of impiety. VI.
30 but of the father and mother the appellations are common, but their powers are different. At all events we shall speak with justice, if we say that the Creator of the universe is also the father of his creation; and that the mother was the knowledge of the Creator with whom God uniting, not as a man unites, became the father of creation. And this knowledge having received the seed of God, when the day of her travail arrived, brought forth her only and well-beloved son, perceptible by the external senses, namely this world.
33 But these parents of the universe must be taken out of the present discussion; and for the present let us consider their pupils and acquaintances who have had assigned to them the care and superintendence of such souls as are not unwilling to learn and illiterate. Therefore we say that the father is masculine and perfect right reason, and that the mother is that middle and encyclical course of study, and instruction, and learning, which it is honourable and advantageous to obey as a child obeys his parents.
60 for she is represented in the sacred oracles as having ceased to be influenced by the customs of women, when she was about to be in travail and to bring forth the self-taught offspring, being by name Isaac.
65 But there are some persons who, neglecting the precepts of their mothers, adhere with all their might to the injunctions of their fathers, whom right reason has thought worthy of the greatest honour, namely, of the priesthood; and if we go through their actions, by which they have obtained this honour, we shall perhaps incur the ridicule of many, who are deceived by the first appearances which present themselves to them, and who do not perceive those powers which are invisible and kept in the shade. 66 For those who have applied themselves to prayers and sacrifices, and the whole body of ceremonies connected with the temple, are, what seems a most paradoxical thing, homicides, fratricides, murderers of those persons who are nearest and dearest to them, though they ought to be pure, and sprung from the pure, having no connection with any pollution, intentionally incurred, nay, not even unintentionally. 67 For it is said, "Each of you slay his brother, and each of you slay his neighbour, and each of you slay his nearest relations. And the sons of Levi did as Moses had spoken; and there fell of the people in that day about three thousand Men." And those who had slain such a vast multitude he praises, saying, "Ye have this day, each of you, filled your hands to the Lord in your son, or your brother, so that blessing shall be given to you." XVI. 68 What, then, are we to say, but that such men are caught by the common customs of men, having, as their accuser, their mother, who lives according to the laws of the state, and acts like a demagogue, namely, custom: but that the others preserve the laws of nature, having, for their ally, their father, namely, right reason; 69 for it is not the case, as some persons think, that the priests slay men, rational animals, compounded of soul and body, but they only eradicate from their minds all those things which are akin to and dear to the flesh, thinking it seemly for those who have become ministers of the only wise God, to alienate themselves form all the things of creation, and to look upon all such things as enemies and thoroughly hostile. 70 On this account it is, that we shall slay a brother, not a man, but the body, which is brother to the soul; that is to say, we shall separate that which is devoted to the passions and mortal, from that which is devoted to virtue and divine. And, again, we shall slay a neighbour, not a man, but a company and a band; for such a company is, at the same time, akin to, and hostile to, the soul, laying baits and spreading snares for it, in order that being inundated by the objects of the outward senses, which overflow it, it may never emerge and look up to heaven, so as to embrace the beautiful and God-like natures. And we shall also slay those nearest to us: but that which is nearest to the mind is uttered speech, inserting false opinions among reasonable and natural plausibilities and probabilities, to the destruction of that best of all possessions, truth. XVII. 71 Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to him, namely, silence (for silence is the death of speech), in order that the mind may be no longer led away by its sophisms, but being completely emancipated from all the pleasures which are according to the body, "the brother," and being alienated from, and having shaken off the yoke of, all the trickeries according to "the neighbour," and the neighbouring outward senses, and from the sophistries in accordance with the "nearest" speech, may be able, in all purity, to apply itself to all the proper objects of the intellect. 72 This is he "who says to his father and to his mother," his mortal parents, "I have not seen you," ever since I have beheld the things of God, who "does not recognize his sons," ever since he has become an acquaintance of wisdom, who "disowns his Brethren," ever since he has ceased to be disowned by God, and has been thought worthy of perfect salvation. 73 This is he who "took as coadjutor," that is to say, who searched for and sought out the things of corruptible creation, of which the chief happiness is laid up in eating and drinking, and who went, Moses says, "to the chimney," which was burning and flaming with the excesses of wickedness, and which could never be extinguished, namely, the life of man, and who, after that, was able even to pierce the woman through her belly, because she appeared to be the cause of bringing forth, being, in real truth, rather the patient than the agent, and even every "man," and every reasoning which follows the opinion which attributes passions to the essence of God, who is the cause of all things. XVIII. 74 Will not this person be justly looked upon as a murderer, by many who are influenced by the customs which have so much weight among women? But with God, the ruler and father of the universe, he will be thought worthy of infinite praises and panegyrics, and of rewards which can never be taken away; and the rewards are great, and akin to one another, being peace and the priesthood: 75 for it was an illustrious achievement, after having put to flight the almost invincible troops of men who live according to the common fashion, and having put down the civil war of the appetites in the soul, to establish a peace firmly; and for this great exploit to receive nothing else, not riches, not glory, not honour, not authority, not beauty, not strength, not any of the advantages of the body, nor, on the other hand, earth or heaven, or all the world, but that most important and valuable of all things, the rank of the priesthood, the office of serving and paying honour to Him who is in truth the only being worthy of honour and service; this is an admirable thing, an object worthy of contention. 76 And I was not wrong when I called those rewards, brothers to one another, but I said so, knowing that he cannot be made a true priest who is still serving in human and mortal warfare, in which vain opinions are the officers of the companies; and that he cannot be a peaceful man, who does not in sincerity cultivate and serve, with all simplicity, the only Being who has no share in warfare, and everlasting peace. XIX.
98 and the witness to this fact is one who has experienced its truth, and who cannot lie; for having heard the voice of the people crying out, he says to the manager and superintendent of the affairs, "There is a sound of war in the tent;" for as long as the irrational impulses were not stirred up, and had not raised any outcry in us, our minds were established with some firmness; but when they began to fill the place of the soul with all sorts of voices and sounds, calling together and awakening the passions, they created a civil sedition and war in the camp.
106 And he means, as it appears to me, by this expression, everything in the world, the heaven, the earth, the water, the air, and all animals, and all plants. For to every one of them, he who directs all the energies of his soul towards God, and who looks to him alone as the only source form which he can hope for advantage, may fitly say--I will take nothing that is yours; I will not receive from the sun the light of day, nor by night will I receive light from the moon or from the other stars, nor rain from the air and from the clouds, nor meat and drink from the earth and from the water, nor the power of sight from the eyes, nor the faculty of hearing from the ears, nor that of smelling from the nostrils, nor from the palate in the mouth the sense of taste, nor the faculty of speaking from the tongue, nor the power of giving and taking from the hands, nor that of approaching and of retreating from the feet, nor that of breathing from the lungs, nor that of digesting from the liver, nor from the other internal organs of the body the power of exciting the energies which belong to them, nor the yearly produce from trees and seeds; but I will look upon every thing as proceeding from the only wise God, who extends his own beneficial powers in every direction, and who by their agency benefits me. XXVIII. '107 He then who can thus look upon the living God, and who thus comprehends the nature of the cause of all things, honours the things of which he is the cause in a secondary degree to himself; while at the same time he confesses their importance though without flattering them. And this confession is most just: I will receive nothing from you, but everything from God, to whom all things belong, though perhaps the benefits may be bestowed through the medium of you; for ye are instruments to minister to his everlasting graces.
109 On which account, beginning to make gods for himself, he has filled the world with images and statues, and innumerable other representations, made out of all kinds of different materials, fashioned by painters and statuaries, whom the lawgiver banished to a distance form his state, proposing both publicly and privately great rewards and surpassing honours to them, by which conduct he has brought about a contrary result to that which he intended, namely, impiety instead of religion. 110 For the worship of many gods in the souls of ignorant people is mere impiety; and they who deify mortal things neglect the honour due to God; who are not content with making images of the sun and of the moon to the extent of their inclination, and of all the earth, and of all the water, but they even gave beasts and plants devoid of reason a share in those honours, which belonged of right only to immortal beings. And he, reproving them, began a song of victory as has here been shown. XXIX. ' "
150 In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:-- Vice one may take in troops with ease, But in fair virtue's front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Or mortal men thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course. XXXVII. " "' None |
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48. Philo of Alexandria, On Giants, 7-9 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos • cosmos, as plant
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 107, 111; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 35
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7 And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: '8 for these also are entire souls pervading the universe, being unadulterated and divine, inasmuch as they move in a circle, which is the kind of motion most akin to the mind, for every one of them is the parent mind. It is therefore necessary that the air also should be full of living beings. And these beings are invisible to us, inasmuch as the air itself is not visible to mortal sight. 9 But it does not follow, because our sight is incapable of perceiving the forms of souls, that for that reason there are no souls in the air; but it follows of necessity that they must be comprehended by the mind, in order that like may be contemplated by like. ' None |
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49. Philo of Alexandria, On The Migration of Abraham, 2, 33, 67, 92-93, 102, 128, 181 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cosmos • God, cosmos as • cosmos • cosmos, Gods house/temple • cosmos/cosmic • temple, as cosmos, in Philo • the cosmos, and the law • the cosmos, as object of worship • the cosmos, contemplation of • the cosmos, sympathetic influence of • the cosmos, the country, good men withdrawing to
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 169, 176; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 209, 216, 229; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 28, 29; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 97, 98, 99; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 121, 122
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2 God, wishing to purify the soul of man, first of all gives it an impulse towards complete salvation, namely, a change of abode, so as to quit the three regions of the body, the outward sense and speech according to utterance; for his country is the emblem of the body, and his kindred are the symbol of the outward sense, and his father's house of speech. Why so? " 33 and these things are in their own nature most admirable and most beautiful; for of the things of which the soul is in travail by herself, the greater part are premature and abortive progency; but those on which God pours his showers and which he waters, are produced in a perfect, and entire, and most excellent state.
67 But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful; 9
2 Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words. 93 But it is right to think that this class of things resembles the body, and the other class the soul; therefore, just as we take care of the body because it is the abode of the soul, so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood, of which these laws are the symbols, and in the same way one will escape blame and accusation from men in general. 10
2 But if you examine the great a high priest, that is to say reason, you will find him entertaining ideas in harmony with these, and having his sacred garments richly embroidered by all the powers which are comprehensible either by the outward senses or by the intellect; the other portion of which clothing would require a more prolix explanation than is practicable on the present occasion, and we must pass it by for the present. But the extreme portions, those namely at the head and at the feet, we will examine. '1
28 And this is the end which is celebrated among those who study philosophy in the best manner, namely, to live in accordance with nature. And this takes place when the mind, entering into the path of virtue, treads in the steps of right reason, and follows God, remembering his commandments, and at all times and in all places confirming them both by word and deed;"
181 but he differs from them widely in their opinion of God, not intimating that either the world itself, or the soul of the world, is the original God, nor that the stars or their motions are the primary causes of the events which happen among men; but he teaches that this universe is held together by invisible powers, which the Creator has spread from the extreme borders of the earth to heaven, making a beautiful provision to prevent what he has joined together from being dissolved; for the indissoluble chains which bind the universe are his powers. ' "' None |
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50. Philo of Alexandria, On The Change of Names, 67, 76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 226; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27
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67 Now using allegorical language, we call that man sublime who raises himself from the earth to a height, and who devotes himself to the inspection of high things; and we also call him a haunter of high regions, and a meteorologist, inquiring what is the magnitude of the sun, what are his motions, how he influences the seasons of the year, advancing as he does and retreating back again, with revolutions of equal speed, and investigating as he does the subjects of the radiance of the moon, of its shape, of its waning, of its increase, and of the motion of the other stars, whether fixed or wandering; 76 This is the lesson which we have been taught concerning the man who in word indeed had his name changed, but who in reality changed his nature from the consideration of natural to that of moral philosophy, and who abandoned the contemplation of the world itself for the knowledge of the Being who created the world; by which knowledge he acquired piety, the most excellent of all possessions. XI. ' None |
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51. Philo of Alexandria, On The Creation of The World, 3, 7-12, 16-18, 21-23, 25, 46-54, 58, 60, 69, 71, 114, 171-172 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, as Charioteer of the cosmos • God, cosmos as • cosmos • cosmos, Gods house/temple • cosmos, as plant • cosmos, creation of • cosmos, intelligible/noetic • cosmos, noetic • cosmos, origins of • cosmos/cosmic • createdness, of cosmos • kosmos • noetic cosmos • the cosmos • the cosmos, God directing • the cosmos, and the law • the cosmos, as object of worship • the cosmos, contemplation of • the cosmos, sympathetic influence of • the cosmos, the country, good men withdrawing to • the cosmos, within a cosmos
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2, 148, 150, 161, 178, 179, 209, 216, 217, 218, 220, 297, 299; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 292, 293, 294, 295; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 97, 101, 165, 166, 167, 204, 236; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32, 35; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 112, 243; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 16, 134; Horkey (2019), Cosmos in the Ancient World, 285; O'Brien (2015), The Demiurge in Ancient Thought, 61
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3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
7 For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation. 8 But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject; and that the active cause is the intellect of the universe, thoroughly unadulterated and thoroughly unmixed, superior to virtue and superior to science, superior even to abstract good or abstract beauty; 9 while the passive subject is something iimate and incapable of motion by any intrinsic power of its own, but having been set in motion, and fashioned, and endowed with life by the intellect, became transformed into that most perfect work, this world. And those who describe it as being uncreated, do, without being aware of it, cut off the most useful and necessary of all the qualities which tend to produce piety, namely, providence: 10 for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it. '11 It is then a pernicious doctrine, and one for which no one should contend, to establish a system in this world, such as anarchy is in a city, so that it should have no superintendant, or regulator, or judge, by whom everything must be managed and governed. 12 But the great Moses, thinking that a thing which has not been uncreated is as alien as possible from that which is visible before our eyes (for everything which is the subject of our senses exists in birth and in changes, and is not always in the same condition), has attributed eternity to that which is invisible and discerned only by our intellect as a kinsman and a brother, while of that which is the object of our external senses he had predicated generation as an appropriate description. Since, then, this world is visible and the object of our external senses, it follows of necessity that it must have been created; on which account it was not without a wise purpose that he recorded its creation, giving a very venerable account of God. III.
16 for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. 1
7 But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed--the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings. 18 Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him, and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood, making the corporeal substances to resemble each of the incorporeal ideas.
21 And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything." 22 For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea. VI. 2
3 And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it.
25 this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII.
46 "Let them run over in their minds the first creation of the universe, when, before the sun or the moon existed, the earth brought forth all kinds of plants and all kinds of fruits: and seeing this in their minds let them hope that it will again also bring forth such, according to the appointment of the Father, when it shall seem good to him, without his having need of the aid of any of the sons of men beneath the heavens, to whom he has given powers, though not absolute ones." For as a charioteer holding the reigns or a helmsman with his hand upon the rudder, he guides everything as he pleases, in accordance with law and justice, needing no one else as his assistant; for all things are possible to God. XV. 4
7 This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal. 48 Moreover the number four also comprehends the principles of the harmonious concords in music, that in fours, and in fifths, and the diapason, and besides this the double diapason from which sounds the most perfect system of harmony is produced. For the ratio of the sounds in fourths is as four to three; and in fifths as three to two; and in the diapason that ratio is doubled: and in the double diapason it is increased fourfold, all which ratios the number four comprehends. At all events the first, or the epistritus, is the ratio of four to three; the second, or the hemiolius, is that of three to two: the twofold ratio is that of two to one, or four to two: and the fourfold ratio is that of four to one. XVI. 49 There is also another power of the number four which is a most wonderful one to speak of and to contemplate. For it was this number that first displayed the nature of the solid cube, the numbers before four being assigned only to incorporeal things. For it is according to the unit that that thing is reckoned which is spoken of in geometry as a point: and a line is spoken of according to the number two, because it is arranged by nature from a point; and a line is length without breadth. But when breadth is added to it, it becomes a superficies, which is arranged according to the number three. And a superficies, when compared with the nature of a solid cube, wants one thing, namely depth, and when this one thing is added to the three, it becomes four. On which account it has happened that this number is a thing of great importance, inasmuch as from an incorporeal substance perceptible only by intellect, it has led us on to a comprehension of a body divisible in a threefold manner, and which by its own nature is first perceived by the external senses. 50 And he who does not comprehend what is here said may learn to understand it from a game which is very common. Those who play with nuts are accustomed when they have placed three nuts on the floor, to place one more on the top of them producing a figure like a pyramid. Accordingly the triangle stands on the floor, arranged up to the number three, and the nut which is placed upon it makes up four in number, and in figure it produces a pyramid, being now a solid body. 51 And in addition to this there is this point also of which we should not be ignorant, the number four is the first number which is a square, being equal on all sides, the measure of justice and equality. And that it is the only number the nature of which is such that it is produced by the same numbers whether in combination, or in power. In combination when two and two are added together; and again in power when we speak of twice two; and in this is displays an exceedingly beautiful kind of harmony, which is not the lot of any other number. If we examine the number six which is composed of two threes, if these two numbers are multiplied it is not the number six that is produced, but a different one, the number nine. 52 And the number four has many other powers also, which we must subsequently show more accurately in a separate essay appropriated to it. At present it is sufficient to add this that it was the foundation of the creation of the whole heaven and the whole world. For the four elements, out of which this universe was made, flowed from the number four as from a fountain. And in addition to the four elements the seasons of the year are also four, which are the causes of the generation of animals and plants, the year being divided into the quadruple division of winter, and spring, and summer, and autumn. XVII. 5
3 The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy. 54 For the sight being sent upwards by light and beholding the nature of the stars and their harmonious movement, and the well-ordered revolutions of the fixed stars, and of the planets, some always revolving in the same manner and coming to the same places, and others having double periods in an anomalous and somewhat contrary manner, beholding also, the harmonious dances of all these bodies arranged according to the laws of perfect music, causes an ineffable joy and delight to the soul. And the soul, feasting on a continuous series of spectacles, for one succeeds another, has an insatiable love for beholding such. Then, as is usually the case, it examines with increased curiosity what is the substance of these things which are visible; and whether they have an existence without having been created, or whether they received their origin by creation, and what is the character of their movement, and what the causes are by which everything is regulated. And it is from inquiries into these things that philosophy has arisen, than which no more perfect good has entered into human life. XVIII.
58 And they have been created, as Moses tells us, not only that they might send light upon the earth, but also that they might display signs of future events. For either by their risings, or their settings, or their eclipses, or again by their appearances and occultations, or by the other variations observable in their motions, men oftentimes conjecture what is about to happen, the productiveness or unproductiveness of the crops, the birth or loss of their cattle, fine weather or cloudy weather, calm and violent storms of wind, floods in the rivers or droughts, a tranquil state of the sea and heavy waves, unusual changes in the seasons of the year when either the summer is cold like winter, or the winter warm, or when the spring assumes the temperature of autumn or the autumn that of spring.
60 They were also created to serve as measure of time; for it is by the appointed periodical revolutions of the sun and moon and other stars, that days and months and years are determined. And moreover it is owing to them that the most useful of all things, the nature of number exists, time having displayed it; for from one day comes the limit, and from two the number two, and from three, three, and from the notion of a month is derived the number thirty, and from a year that number which is equal to the days of the twelve months, and from infinite time comes the notion of infinite number.
69 So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element.
71 and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV.
114 Moreover, the constellation Ursa Major, which men call the guide of mariners, consists of seven stars, which the pilots keeping in view, steer in innumerable paths across the sea, directing their endeavours towards an incredible task, beyond the capacity of human intellect. For it is through conjectures, directed by the aforementioned stars, that they have discovered countries which were previously unknown; those who dwell on the continent having discovered islands, and islanders having found out continents. For it was fitting that the recesses both of earth and sea should be revealed to that God-loving animal, the race of mankind, by the purest of essences, namely heaven. 1
71 In the second place he teaches us that God is one; having reference here to the assertors of the polytheistic doctrine; men who do not blush to transfer that worst of evil constitutions, ochlocracy, from earth to heaven. Thirdly, he teaches, as has been already related, that the world was created; by this lesson refuting those who think that it is uncreated and eternal, and who thus attribute no glory to God. In the fourth place we learn that the world also which was thus created is one, since also the Creator is one, and he, making his creation to resemble himself in its singleness, employed all existing essence in the creation of the universe. For it would not have been complete if it had not been made and composed of all parts which were likewise whole and complete. For there are some persons who believe that there are many worlds, and some who even fancy that they are boundless in extent, being themselves inexperienced and ignorant of the truth of those things of which it is desirable to have a correct knowledge. The fifth lesson that Moses teaches us is, that God exerts his providence for the benefit of the world. 1
72 For it follows of necessity that the Creator must always care for that which he has created, just as parents do also care for their children. And he who has learnt this not more by hearing it than by his own understanding, and has impressed on his own soul these marvellous facts which are the subject of so much contentionùnamely, that God has a being and existence, and that he who so exists is really one, and that he has created the world, and that he has created it one as has been stated, having made it like to himself in singleness; and that he exercises a continual care for that which he has created will live a happy and blessed life, stamped with the doctrines of piety and holiness. ' None |
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52. Philo of Alexandria, On Curses, 37, 40 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, as Charioteer of the cosmos • cosmos • cosmos, noetic • the cosmos, God directing • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 217, 299; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 293; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 152
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37 What is it then that the gravest philosophers, who have talked in the most grandiloquent manner about divine law and the honour due to God, have determined both to say and to allow to be said, If ye have in ye a mind which is equal to God, which regulating by its own power all the good and bad things which exist among men, occasionally mingles both in certain persons, and sometimes distributes both good and bad to some in an unalloyed state; 40 But as after Cain had begotten Enoch, one of the posterity of Seth is also subsequently called Enoch, it may be well to consider, whether the two namesakes were men of different or of similar dispositions and characters. And at the same time that we examine this question let us also investigate the differences between other persons bearing the same name. For as Enoch was, so also Methusaleh and Lamech were both descendants of Cain, and they were no less the descendants of Seth also. ' None |
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53. Philo of Alexandria, On Dreams, 1.33, 1.133-1.141, 1.215 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cosmos • cosmos • cosmos, Gods house/temple • cosmos, as plant • temple, as cosmos, in Philo • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161; Fowler (2014), Plato in the Third Sophistic, 47; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 107, 111, 240; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20, 27; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 122
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1.33 Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures?
1.133 Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now to turn to the subject itself, and to investigate, with accuracy, every portion of it. The scripture therefore says, "And he dreamed a dream. And behold a ladder was planted firmly on the ground, the head of which reached to heaven, and the angels of God were ascending and descending along It." 1.134 By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135 This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136 And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137 Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.138 Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139 of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140 There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.141 Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father.
1.215 For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. '' None |
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54. Philo of Alexandria, On The Special Laws, 1.13, 1.34, 1.66-1.67, 1.81, 1.96-1.97, 1.193, 1.207, 1.259, 2.163-2.167 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cosmos, As temple • God, cosmos as • cosmos • cosmos, Gods house/temple • cosmos/cosmic • temple, as cosmos, in Philo • the cosmos • the cosmos, and the law • the cosmos, as object of worship • the cosmos, contemplation of • the cosmos, the country, good men withdrawing to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 169, 209, 210, 220; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 93, 240; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 27, 35; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 97, 98, 243; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 118, 119, 120, 121; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88
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1.13 Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars;
1.34 He, therefore, who comes into that which is truly the greatest of cities, namely, this world, and who beholds all the land, both the mountain and the champaign district full of animals, and plants, and the streams of rivers, both overflowing and depending on the wintry floods, and the steady flow of the sea, and the admirable temperature of the air, and the varieties and regular revolutions of the seasons of the year; and then too the sun and moon, the rulers of day and night, and the revolutions and regular motions of all the other planets and fixed stars, and of the whole heaven; would he not naturally, or I should rather say, of necessity, conceive a notion of the Father, and creator, and governor of all this system;
1.66 We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.67 But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one.
1.81 For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made.
1.96 and it also attracts the intellect of philosophers to examine its different parts. For God intends that the high priest should in the first place have a visible representation of the universe about him, in order that from the continual sight of it he may be reminded to make his own life worthy of the nature of the universe, and secondly, in order that the whole world may co-operate with him in the performance of his sacred rites. And it is exceedingly becoming that the man who is consecrated to the service of the Father of the world should also bring his son to the service of him who has begotten him. 1.97 There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i
1.193 Knowing these things, he did not allow them to celebrate a feast in the same way as other peoples, but at the very time of good cheer he first commanded that they purify themselves by bridling the impulses of pleasure. Then he summoned them into the temple for participation in hymns and prayers and sacrifices so that both from the place and from the things seen and said through the most powerful of senses, sight and hearing, they might come to love self-control and piety. Last of all, he reminded them not to sin through the sacrifice for sin. For the one who is asking for anmesty for the sins he has committed is not so dominated by evil that at the very time he is asking for release from old wrongs he should begin other new ones.XXXVI.
1.207 And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe.
1.259 What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose;
2.163 The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and tamed the mob of the Senses{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.164 Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 2.165 But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166 Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 2.167 For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. '' None |
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55. Philo of Alexandria, On The Virtues, 51-52, 58, 73, 77, 212-213 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, as Charioteer of the cosmos • cosmos • cosmos/cosmic • the cosmos, God directing • the cosmos, and the law • the cosmos, the country, good men withdrawing to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2, 169, 218; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 145; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 26, 27, 35; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
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51 We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy. 52 Every thing, then, that was ever done by him from his earliest infancy to old age in the way of taking care and providing for each separate individual and for all men in general, has been already explained in the three books of the treatise which I have set forth about the life of Moses. But it is necessary also to make mention of one or two points which he set in order when at the point of death; for they are indicative of that continual and uninterrupted virtue which he stamped upon his own soul, which was thus fashioned after the divine model, in such a way that it should be free from all indistinctness and confusion.
58 "Let the Lord God of spirits and of all flesh look out for himself a man to be over this multitude, to undertake the care and superintendence of a shepherd, who shall lead them in a blameless manner, in order that this nation may not become corrupt like a flock which is scattered abroad, as having no Shepherd."
73 and having collected a most divine assembly to hear these praises, namely, the elements of the universe, and the most comprehensive parts of the whole world, the earth and the heaven, one of which is the dwelling of mortals, and the other the home of the immortals, he sang his hymn of praise in the middle of them all, with every description of harmony and symphony which men and ministering angels hear;
77 Then, having prepared all things for his departure, he did not approach the actual termination of his existence until he had shown respect to all the tribes of his nation by harmonious and consistent prayers in their behalf, honouring them all to the number of twelve by the recapitulation of the name of the patriarch of each tribe, all which prayers we must believe will certainly be accomplished, for the man who offered up the prayers was a devout servant of God, and God is merciful, and the persons on whose behalf the supplications were uttered were men of pure and noble birth, classed in the highest rank possible by the supreme leader of the people, the Creator and Father of the universe.
212 The most ancient person of the Jewish nation was a Chaldaean by birth, born of a father who was very skilful in astronomy, and famous among those men who pass their lives in the study of mathematics, who look upon the stars as gods, and worship the whole heaven and the whole world; thinking, that from them do all good and all evil proceed, to every individual among men; as they do not conceive that there is any cause whatever, except such as are included among the objects of the outward senses. '213 Now what can be more horrible than this? What can more clearly show the innate ignobleness of the soul, which, by consequence of its knowledge of the generality of things, of secondary causes, and of things created, proceeds onwards to ignorance of the one most ancient uncreated Being, the Creator of the universe, and who is most excellent on this account, and for many other reasons also, which the human reason is unable to comprehend by reason of their magnitude? ' None |
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56. Philo of Alexandria, On The Life of Moses, 1.124, 2.129, 2.140 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos • cosmos or cosmology • temple, as cosmos, in Josephus • temple, as cosmos, in Philo • the cosmos, contemplation of • the cosmos, the country, good men withdrawing to
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 179, 299; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 116, 118; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 199
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1.124 And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down.
2.129 not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation.
2.140 For the beauty of the body consists in symmetry of parts, and in a good complexion, and a healthy firmness of flesh, having also but a short period during which it is in its prime; but the beauty of the mind consists in a harmony of doctrines and a perfect accord of virtues, which do not fade away or become impaired by lapse of time, but as long as they endure at all are constantly acquiring fresh vigour and renewed youth, being set off by the preeminent complexion of truth, and the agreement of its words with its actions, and of its actions with its words, and also of its designs with both.'' None |
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57. Philo of Alexandria, Who Is The Heir, 96-99, 280 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, cosmos as • cosmos • cosmos/cosmic • the cosmos, God directing • the cosmos, as object of worship • the cosmos, sympathetic influence of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 216, 224; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 20, 26, 27; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 167
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96 The scripture proceeds: "And he said unto him I am God, who brought thee out of the land of the Chaldaeans, so as to give thee this land to inherit it." These words exhibit not only a promise, but a confirmation of an ancient promise; 97 for the good which was previously bestowed upon him was the departure from the Chaldaean philosophy, which was occupied about the things of the air, which taught me to suppose that the world was not the work of God, but was God himself; and that good and evil is caused in the case of all existing things, by the motions and fixed periodical revolutions of the stars, and that on these motions the origin of all good and evil depends; and the equable (homaleµ) and regular motion of these bodies in heaven, persuaded those simple men to look upon these things as omens, for the name of the Chaldaeans being interpreted is synonymous with equability (homaloteµs). 98 But the new blessing which is promised is the acquisition of that wisdom which is not taught by the outward senses, but is comprehended by the pure mind, and by which the best of all emigrations is confirmed; when the soul departs from astronomy and learns to apply itself to natural philosophy, and to exchange unsure conjecture for certain apprehension, and, to speak with real truth, to quit the creature for the Creator, an the world for its father and maker; 99 for the scriptures tell us, that the votaries of the Chaldaean philosophy believed in the heaven, but that he who abandoned that sect believed in the ruler of the heaven and the manager of the whole world, namely, in God. A very beautiful inheritance, greater perhaps than the power of him who receives it, but worthy of the greatness of the giver. XXI.
280 Therefore, when he says "fathers," he means not those whose souls have departed from them, and who are buried in the tombs of the land of Chaldea; but, as some say, the sun, and the moon, and the other stars; for some affirm that it is owing to these bodies that the nature of all the things in the world has its existence. But as some other persons think he means the archetypal ideas, those models of these thing which are perceptible by the outward senses and visible; which models, however, are only perceptible by the intellect and invisible; and that it is to these that the mind of the wise man emigrates. '' None |
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58. Philo of Alexandria, That The Worse Attacks The Better, 22 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • God, as Charioteer of the cosmos • cosmos • the cosmos, God directing • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 217; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 103, 105
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22 But some say that the proper name of the man who found him wandering in the plain is not mentioned, and they themselves are in some degree mistaken here, because they are unable clearly to discover the true way of this business, for if they had not been mutilated as to the eye of the soul, they would have known that of one who is truly a man, the most proper, and appropriate, and felicitous name is this very name of man, being the most appropriate appelation of a well regulated and rational mind. '' None |
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59. Philo of Alexandria, That God Is Unchangeable, 137 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Cosmos • temple, as cosmos, in Philo
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 169; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120
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137 For she also being a widow, was commanded to sit down in the house of the father, the only Saviour; 37 on whose account, having forsaken for ever the company and society of men, she is at a distance from and widowhood of all human pleasures, and receives a divine seed; and being filled with the seeds of virtue, she conceives, and is in travail of virtuous actions. And when she has brought them forth, she carries off the prize against her adversaries, and is enrolled as victorious, bearing the palm as the emblem of her victory. For the name Thamar, being interpreted, means the palm-tree. '' None |
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60. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos • cosmos, Gods house/temple • kosmos • the cosmos, contemplation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 327; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 231; Horkey (2019), Cosmos in the Ancient World, 281
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61. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cosmos, noetic • temple, as cosmos, in Philo
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 295; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 119
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62. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Connections, Between God and cosmos • Connections, Within cosmos • God, as Charioteer of the cosmos • God, cosmos as • cosmos • temple, as cosmos, in Philo • the cosmos, as object of worship
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 220, 288; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 29; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 118; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 123
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63. Clement of Rome, 1 Clement, 20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos, cosmology, nature • Pseudo–Aristotle, On the kosmos
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 209, 210, 212; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 244
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20 The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordices which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, Thus far shall you come, and your waves shall be broken within you. Job 38:11 The ocean, impassable to man and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen. '' None |
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64. Dio Chrysostom, Orations, 36.56 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Pseudo–Aristotle, On the kosmos • cosmos
Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 116; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 142, 245
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36.56 \xa0And emitting a full flash of lightning, not a disorderly or foul one such as in stormy weather often darts forth, when the clouds drive more violently than usual, but rather pure and unmixed with any murk, it worked a transformation easily, with the speed of thought. But recalling Aphroditê and the process of generation, it tamed and relaxed itself and, quenching much of its light, it turned into fiery air of gentle warmth, and uniting with Hera and enjoying the most perfect wedlock, in sweet repose it emitted anew the full supply of seed for the universe. Such is the blessed marriage of Zeus and Hera of which the sons of sages sing in secret rites. <'' None |
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65. Epictetus, Discourses, 1.14, 1.14.6, 1.14.13-1.14.14, 2.8.10-2.8.14, 4.7.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • Fragment, soul as a fragment of cosmos • Pseudo–Aristotle, On the kosmos • cosmos, cosmology
Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 125, 138; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 27, 28, 29, 30, 31, 32, 33, 34; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 142, 244
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1.14 WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? do, the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things? I do. And how else so regularly as if by God’s command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earth’s shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things? But I cannot, the man may reply, comprehend all these things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every man’s Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us? When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favors, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldier’s oath? The soldiers swear not to prefer any man to Cæsar: in this oath men swear to honour themselves before all.
2.8.10 GOD is beneficial. But the Good also is beneficial. It is consistent then that where the nature of God is, there also the nature of the good should be. What then is the nature of God? Flesh? Certainly not. An estate in land? By no means. Fame? No. Is it intelligence, knowledge, right reason? Yes. Herein then simply seek the nature of the good; for I suppose that you do not seek it in a plant. No. Do you seek it in an irrational animal? No. If then you seek it in a rational animal, why do you still seek it any where except in the superiority of rational over irrational animals? Now plants have not even the power of using appearances, and for this reason you do not apply the term good to them. The good then requires the use of appearances. Does it require this use only? For if you say that it requires this use only, say that the good, and that happiness and unhappiness are in irrational animals also. But you do not say this, and you do right; for if they possess even in the highest degree the use of appearances, yet they have not the faculty of understanding the use of appearances; and there is good reason for this, for they exist for the purpose of serving others, and they exercise no superiority. For the ass, I suppose, does not exist for any superiority over others. No; but because we had need of a back which is able to bear something; and in truth we had need also of his being able to walk, and for this reason he received also the faculty of making use of appearances, for other wise he would not have been able to walk. And here then the matter stopped. For if he had also received the faculty of comprehending the use of appearances, it is plain that consistently with reason he would not then have beer subjected to us, nor would he have done us these services, but he would have been equal to us and like to us. Will you not then seek the nature of good in the rational animal? for if it is not there, you will not choose to say that it exists in any other thing (plant or animal). What then? are not plants and animals also the works of God? They are; but they are not superior things, nor yet parts of the Gods. But you are a superior thing; you are a portion separated from the deity; you have in yourself a certain portion of him. Why then are you ignorant of your own noble descent? Why do you not know whence you came? will you not remember when you are eating, who you are who eat and whom you feed? When you are in conjunction with a woman, will you not remember who you are who do this thing? When you are in social intercourse, when you are exercising yourself, when you are engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? Wretch, you are carrying about a god with you, and you know it not. Mrs. Carter has a note here. See 1 Cor. vi. 19, 2 Cor. vi. 16, 2 Tim. i. 14, 1 John iii. 24, iv. 12, 13. But though the simple expression of carrying God about with us may seem to have some nearly parallel to it in the New Testament, yet those represent the Almighty in a more venerable manner, as taking the hearts of good men for a temple to dwell in. But the other expressions here of feeding and exercising God, and the whole of the paragraph, and indeed of the Stoic system, show the real sense of even its more decent phrases to be vastly different from that of Scripture. The passage in 1 Cor. vi. 19 is, What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God and ye are not your own ? This follows v. 18, which is an exhortation to flee fornication . The passage in 2 Cor. vi. 16 is And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them and walk in them, etc. Mrs. Carter has not correctly stated the sense of these two passages. It is certain that Epictetus knew nothing of the writers of the Epistles in the New Testament; but whence did these writers learn such forms of expression as we find in the passages cited by Mrs. Carter? I believe that they drew them from the Stoic philosophers who wrote before Epictetus and that they applied them to the new religion which they were teaching. The teaching of Paul and of Epictetus does not differ: the spirit of God is in man. Swedenborg says, In these two faculties (rationality and liberty) the Lord resides with every man, whether he be good or evil, they being the Lord’s mansions in the human race. But the mansion of the Lord is nearer with a man, in proportion as the man opens the superior degrees by these faculties; for by the opening thereof he comes into superior degrees of love and wisdom, and consequently nearer to the Lord. Hence it may appear that as these degrees are opened, so a man is in the Lord and the Lord in him. Swedeuborg, Angelic Wisdom, 240. Again, the faculty of thinking rationally, viewed in itself, is not man’s, but God’s in man. I am not quite sure in what sense the administration of the Eucharist ought to be understood in the church of England service. Some English divines formerly understood, and perhaps some now understand, the ceremony as a commemoration of the blood of Christ shed for us and of his body which was broken; as we see in T. Burnet’s Posthumous work (de Fide et officiis Christianorum, p. 80). It was a commemoration of the last supper of Jesus and the Apostles. But this does not appear to be the sense in which the ceremony is now understood by some priests and by some members of the church of England, whose notions approach near to the doctrine of the Catholic mass. Nor does it appear to be the sense of the prayer made before delivering the bread and wine to the Communicants, for the prayer is Grant us, gracious Lord, so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinful bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us. This is a different thing from Epictetus’ notion of God being in man, and also different, as I understand it, from the notion contained in the two passages of Paul; for it is there said generally that the Holy Ghost is in man or God in man, not that God is in man by virtue of a particular ceremony. It should not be omitted that there is after the end of the Communion service an admonition that the sacramental bread and wine remain what they were, and that the natural body and blood of our Saviour Christ are in heaven and not here; it being against the truth of Christ’s natural body to be at one time in more places than one. It was affirmed by the Reformers and the best writers of the English church that the presence of Christ in the Eucharist is a spiritual presence, and in this opinion they followed Calvin and the Swiss divines: and yet in the Prayer book we have the language that I have quoted; and even Calvin, who only maintained a spiritual presence, said, that the verity is nevertheless joined to the signs, and that in the sacrament we have true Communion in Christ’s body and blood (Contemporary Review, p. 464, August 1874 ). What would Epictetus have thought of the subtleties of our days? Do you think that I mean some God of silver or of gold, and external? You carry him within yourself, and you perceive not that you are polluting him by impure thoughts and dirty deeds. And if an image of God were present, you would not dare to do any of the things which you are doing: but when God himself is present within and sees all and hears all, you are not ashamed of thinking such things and doing such things, ignorant as you are of your own nature and subject to the anger of God. Then why do we fear when we are sending a young man from the school into active life, lest he should do anything improperly, eat improperly, have improper intercourse with women; and lest the rags in which he is wrapped should debase him, lest fine garments should make him proud? This youth (if he acts thus) does not know his own God: he knows not with whom he sets out (into the world). But can we endure when he says I wish I had you (God) with me. Have you not God with you? and do you seek for any other, when you have him? or will God tell you any thing else than this? If you were a statue of Phidias, either Athena or Zeus, you would think both of yourself and of the artist, an if you had any understanding (power of perception) you would try to do nothing unworthy of him who made you or of yourself, and try not to appear in an unbecoming dress (attitude) to those who look on you. But now because Zeus has made you, for this reason do you care not how you shall appear? And yet is the artist (in the one case) like the artist in the other? or the work in the one case like the other? And what work of an artist, for instance, has in itself the faculties, which the artist shows in making it? Is it not marble or bronze, or gold or ivory? and the Athena of Phidias when she has once extended the hand and received in it the figure of Victory stands in that attitude for ever. But the works of God have power of motion, they breathe, they have the faculty of using the appearances of things, and the power of examining them. Being the work of such an artist do you dishonour him? And what shall I say, not only that he made you, but also entrusted you to yourself and made you a deposit to yourself? Will you not think of this too, but do you also dishonour your guardianship? But if God had entrusted an orphan to you, would you thus neglect him? He has delivered yourself to your own care, and says, I had no one fitter to intrust him to than yourself: keep him for me such as he is by nature, modest, faithful, erect, unterrifled, free from passion and perturbation. And then you do not keep him such. But some will say, whence has this fellow got the arrogance which he displays and these supercilious looks?—I have not yet so much gravity as befits a philosopher; for I do not yet feel confidence in what I have learned and in what I have assented to: I still fear my own weakness. Let me get confidence and then you shall see a countece such as I ought to have and an attitude such as I ought to have: then I will show to you the statue, when it is perfected, when it is polished. What do you expect? a supercilious countece? Does the Zeus at Olympia lift up his brow? No, his look is fixed as becomes him who is ready to say Irrevocable is my word and shall not fail. —Iliad, i. 526. Such will I show myself to you, faithful, modest, noble, free from perturbation—What, and immortal too, exempt from old age, and from sickness? No, but dying as becomes a god, sickening as becomes a god. This power I possess; this I can do. But the rest I do not possess, nor can I do. I will show the nerves (strength) of a philosopher. What Lerves are these? A desire never disappointed, an aversion which never falls on that which it would avoid, a proper pursuit ( ὁρμήν ), a diligent purpose, an assent which is not rash. These you shall see.
4.7.6 WHAT makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If then any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? No, for he wishes for the thing which makes the guards formidable. If then any man neither wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? Nothing. If then a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife: and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing with shells care (quarrel) about the play, but do not trouble themselves about the shells, so he too has set no value on the materials (things), but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords? Then through madness is it possible for a man to be so disposed towards these things, and the Galilaeans through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal man has faculties for the consideration of all these things, and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hindrance are the things which are not in the power of the will. And for this reason if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magimous, pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he admires (desires) and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean. What hinders a man, who has clearly separated (comprehended) these things, from living with a light heart and bearing easily the reins, quietly expecting every thing which can happen, and enduring that which has already happened? Would you have me to bear poverty? Come and you will know what poverty is when it has found one who can act well the part of a poor man. Would you have me to possess power? Let me have power, and also the trouble of it. Well, banishment? Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot be taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. But now it is time to die. Why do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter (of the body) to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these things; no man has power over me. I have been made free; I know his commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. (I say) are you not the master of my body? What then is that to me? Are you not the master of my property? What then is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches. Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. Why then do you go to the doors? Because I think it befits me, while the play (sport) lasts, to join in it. How then are you not shut out? Because unless some one allows me to go in, I do not choose to go in, but am always content with that which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to him; I have the same movements (pursuits) as he has, I have the same desires; in a word, I have the same will ( συνφέλω ). There is no shutting out for me, but for those who would force their way in. Why then do not I force my way in? Because I know that nothing good is distributed within to those who enter. But when I hear any man called fortunate because he is honoured by Caesar, I say, what does he happen to get? A province (the government of a province). Does he also obtain an opinion such as he ought? The office of a Prefect. Does he also obtain the power of using his office well? Why do I still strive to enter (Caesar’s chamber)? A man scatters dried figs and nuts: the children seize them, and fight with one another; men do not, for they think them to be a small matter. But if a man should throw about shells, even the children do not seize them. Provinces are distributed: let children look to that. Money is distributed: let children look to that. Praetorships, consulships are distributed: let children scramble for them, let them be shut out, beaten, kiss the hands of the giver, of the slaves: but to me these are only dried figs and nuts. What then? If you fail to get them, while Caesar is scattering them about, do not be troubled: if a dried fig come into your lap, take it and eat it; for so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor any thing else of the things which are not good, which the philosophers have persuaded me not to think good. Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that every thing which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear any thing which a tyrant can do to me, nor desire any thing which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do any thing foolish or unreasonable. But if he says to me, Go and bring Leon of Salamis, I say to him, Seek another, for I am no longer playing. (The tyrant says): Lead him away (to prison). I follow; that is part of the play. But your head will be taken off—Does the tyrant’s head always remain where it is, and the heads of you who obey him?—But you will be cast out unburied?—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews ( νεῦρα ), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things. Yes, but this talk makes us despise the laws—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law. And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones, how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty ( ἡγεμονικόν ): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected.'' None |
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66. Josephus Flavius, Jewish Antiquities, 1.155-1.156, 3.103, 3.115, 3.122-3.124, 3.149, 3.181, 3.189, 3.196-3.198, 3.203, 3.206, 3.212, 3.222, 3.224, 3.247, 3.258 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • God, as Charioteer of the cosmos • cosmos • temple, as cosmos • temple, as cosmos, in Josephus • temple, as cosmos, in Philo • the cosmos • the cosmos, God directing • the cosmos, contemplation of • the cosmos, within a cosmos
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 217, 298; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 31, 32; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 114, 116; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 217
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1.155 διὰ τοῦτο καὶ φρονεῖν μεῖζον ἐπ' ἀρετῇ τῶν ἄλλων ἠργμένος καὶ τὴν περὶ τοῦ θεοῦ δόξαν, ἣν ἅπασι συνέβαινεν εἶναι, καινίσαι καὶ μεταβαλεῖν ἔγνω. πρῶτος οὖν τολμᾷ θεὸν ἀποφήνασθαι δημιουργὸν τῶν ὅλων ἕνα, τῶν δὲ λοιπῶν εἰ καί τι πρὸς εὐδαιμονίαν συντελεῖ κατὰ προσταγὴν τὴν τούτου παρέχειν ἕκαστον καὶ οὐ κατ' οἰκείαν ἰσχύν." "1.156 εἰκάζεται δὲ ταῦτα τοῖς γῆς καὶ θαλάσσης παθήμασι τοῖς τε περὶ τὸν ἥλιον καὶ τὴν σελήνην καὶ πᾶσι τοῖς κατ' οὐρανὸν συμβαίνουσι: δυνάμεως γὰρ αὐτοῖς παρούσης καὶ προνοῆσαι τῆς κατ' αὐτοὺς εὐταξίας, ταύτης δ' ὑστεροῦντας φανεροὺς γίνεσθαι μηδ' ὅσα πρὸς τὸ χρησιμώτερον ἡμῖν συνεργοῦσι κατὰ τὴν αὐτῶν ἐξουσίαν, ἀλλὰ κατὰ τὴν τοῦ κελεύοντος ἰσχὺν ὑπουργεῖν, ᾧ καλῶς ἔχει μόνῳ τὴν τιμὴν καὶ τὴν εὐχαριστίαν ἀπονέμειν." "
3.115 Τὴν δὲ σκηνὴν ἵστησιν αὐτοῦ κατὰ μέσον τετραμμένην πρὸς τὰς ἀνατολάς, ἵνα πρῶτον ὁ ἥλιος ἐπ' αὐτὴν ἀνιὼν ἀφίῃ τὰς ἀκτῖνας. καὶ τὸ μὲν μῆκος αὐτῆς ἐπὶ πήχεις ἐγήγερτο τριάκοντα τὸ δὲ εὖρος ἐπὶ δέκα διειστήκει, καὶ ὁ μὲν ἕτερος τῶν τοίχων νότιος ἦν, ὁ δὲ ἕτερος κατὰ βορέαν ἐτέτραπτο, κατόπιν δ' αὐτῆς ἡ δύσις κατελείπετο." "
3.122 ̓Εντὸς δὲ διελὼν τὸ μῆκος αὐτῆς εἰς τρία μέρη μετὰ δέκα πήχεας ἡρμοσμένους ἐκ τοῦ μυχοῦ τέσσαρας ἵστησι κίονας ὁμοίως τοῖς ἄλλοις εἰργασμένους καὶ βάσεσιν ὁμοίαις ἐπικειμένους διαλείποντας ἀλλήλων κατ' ὀλίγον. τὸ δ' ἐνδοτέρω αὐτῶν ἄδυτον ἦν, τὸ δὲ λοιπὸν ἡ σκηνὴ τοῖς ἱερεῦσιν ἀνεῖτο." "3.123 τὴν μέντοι διαμέτρησιν τὴν τοιαύτην τῆς σκηνῆς καὶ μίμησιν τῆς τῶν ὅλων φύσεως συνέβαινεν εἶναι: τὸ μὲν γὰρ τρίτον αὐτῆς μέρος τὸ ἐντὸς τῶν τεσσάρων κιόνων, ὃ τοῖς ἱερεῦσιν ἦν ἄβατον, ὡς οὐρανὸς ἀνεῖτο τῷ θεῷ, οἱ δ' εἴκοσι πήχεις, ὥσπερ γῆ καὶ θάλασσα βάσιμος ἀνθρώποις, οὕτως τοῖς ἱερεῦσι μόνοις ἐπετέτραπτο." '3.124 κατὰ μέτωπον δέ, ἐξ οὗ τὴν εἴσοδον ἦσαν πεποιημένοι, κίονες ἕστασαν χρύσεοι χαλκείαις βάσεσιν ἐφεστῶτες τὸν ἀριθμὸν πέντε. κατεπετάννυσαν δὲ τὴν σκηνὴν ὕφεσι βύσσου καὶ πορφύρας ὑακίνθου καὶ φοίνικος βαφῆς συγκεκραμένης.
3.149 ἵδρυτο δὲ καὶ πρὸ τῆς σκηνῆς βωμὸς χάλκεος ὑπόξυλος καὶ αὐτὸς ἑκάστην πλευρὰν πέντε πήχεσιν ἐκμεμετρημένος, τὸ δὲ ὕψος τρίπηχυς, ὁμοίως τῷ χρυσῷ κεκοσμημένος, χαλκείαις λεπίσιν ἐξησκημένος, δικτύῳ τὴν ἐσχάραν ἐμφερής: ἐξεδέχετο γὰρ ἡ γῆ τὸ ἀπὸ τῆς ἐσχάρας πῦρ καταφερόμενον τῆς βάσεως διὰ παντὸς οὐχ ὑποκειμένης.
3.181 τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον, τὴν γῆν καὶ τὴν θάλασσαν ἀποσημαίνει: καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά. τὴν δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις.' "
3.189 μαρτυρούντων δ' ἐφ' ἅπασιν αὐτῷ καὶ τὸ περὶ αὐτὸν πρόθυμον ἐνδεικνυμένων, “ἄνδρες, εἶπεν, ̓Ισραηλῖται, τὸ μὲν ἔργον ἤδη τέλος ἔχει οἷον αὐτῷ τε τῷ θεῷ ἥδιστον ἦν καὶ δυνατὸν ἡμῖν, ἐπεὶ δὲ δεῖ τοῦτον τῇ σκηνῇ καταδέχεσθαι, δεῖ πρῶτον ἡμῖν τοῦ ἱερατευσομένου καὶ ὑπηρετήσοντος ταῖς θυσίαις καὶ ταῖς ὑπὲρ ἡμῶν εὐχαῖς." "
3.196 οἱ δ' ἑτοίμως ὑπήκουον οἷς ἐκέλευσε Μωυσῆς καὶ τὸ πλῆθος τῶν εἰσφερόντων ἦν ἑξήκοντα μυριάδες καὶ πεντακισχίλιοι καὶ πεντακόσιοι καὶ πεντήκοντα. ἔφερον δὲ τὸ ἀργύριον τῶν ἐλευθέρων οἱ ἀπὸ εἴκοσι ἐτῶν ἄχρι πεντήκοντα γεγονότες. τὸ δὲ συγκομισθὲν εἰς τὰς περὶ τὴν σκηνὴν χρείας ἀναλοῦτο." "3.197 ̔́Ηγνιζε δὲ καὶ τὴν σκηνὴν καὶ τοὺς ἱερέας τρόπῳ τοιούτῳ ποιούμενος αὐτῶν τὴν κάθαρσιν. σμύρνης ἐπιλέκτου σίκλους πεντακοσίους καὶ ἴρεως ἴσους, κινναμώμου δὲ καὶ καλάμου, ἔστι δὲ καὶ τοῦτο εἶδος θυμιάματος, ἡμίσειαν τῶν πρότερον ὁλκὴν κεκομμένα δεύειν ἐκέλευσεν, ἐλαίου τε ἐλαί̈νου εἴν, μέτρον δ' ἐστὶ τοῦτο ἐπιχώριον δύο χόας ̓Αττικοὺς δεχόμενον, ἀναμίξαντας καὶ καθεψήσαντας σκευάσαι τέχνῃ μυρεψῶν χρῖσμα εὐωδέστατον." "3.198 κἄπειτα τοῦτο λαβὼν αὐτούς τε τοὺς ἱερέας καὶ πᾶσαν τὴν σκηνὴν χρίων κεκάθαρκε, τά τε θυμιώμενα, πολλὰ δ' ἐστὶ ταῦτα καὶ ποικίλα, κατὰ τὴν σκηνὴν ἐπὶ τοῦ χρυσοῦ θυμιατηρίου μεγάλης πάνυ τιμῆς ὄντα συνεφέρετο, ὧν παραλείπω τὴν φύσιν ἐκδιηγεῖσθαι, μὴ δι' ὄχλου γένηται τοῖς ἐντυγχάνουσι." "
3.203 ὁ μὲν οὐρανὸς καθαρὸς ἦν, ὑπὲρ δὲ τὴν σκηνὴν μόνην ἤχλυσεν οὔτε βαθεῖ πάνυ νέφει καὶ πυκνῷ περιλαβὼν αὐτήν, ὥστ' εἶναι δόξαι χειμέριον, οὔτε μὴν λεπτὸν οὕτως, ὥστε τὴν ὄψιν ἰσχύσαι τι δι' αὐτοῦ κατανοῆσαι: ἡδεῖα δὲ ἀπ' αὐτοῦ δρόσος ἔρρει καὶ θεοῦ δηλοῦσα παρουσίαν τοῖς τοῦτο καὶ βουλομένοις καὶ πεπιστευκόσι." "
3.206 ἐπὶ μὲν οὖν ἡμέρας ἑπτὰ τοῦτον τὸν τρόπον αὐτούς τε καὶ τὰς στολὰς ἐθεράπευε τήν τε σκηνὴν καὶ τὰ περὶ αὐτὴν σκεύη ἐλαίῳ τε προσχριομένῳ, καθὼς εἶπον, καὶ τῷ αἵματι τῶν ταύρων καὶ κριῶν σφαγέντων καθ' ἑκάστην ἡμέραν ἑνὸς κατὰ γένος, τῇ δὲ ὀγδόῃ κατήγγειλεν ἑορτὴν τῷ λαῷ καὶ θύειν προσέταξε κατὰ δύναμιν." 3.212 Μωυσῆς δὲ πᾶσαν τιμὴν παραιτησάμενος, ἣν ἑώρα τὸ πλῆθος αὐτῷ παρασχεῖν ἕτοιμον, πρὸς μόνῃ τῇ τοῦ θεοῦ θεραπείᾳ διετέλει. καὶ τῶν μὲν εἰς τὸ Σιναῖον ἀνόδων ἀπείχετο, εἰς δὲ τὴν σκηνὴν εἰσιὼν ἐχρηματίζετο περὶ ὧν ἐδεῖτο παρὰ τοῦ θεοῦ ἰδιωτεύων καὶ τῇ στολῇ καὶ πᾶσι τοῖς ἄλλοις ἄγων ἑαυτὸν δημοτικώτερον καὶ μηδὲν βουλόμενος τῶν πολλῶν διαφέρειν δοκεῖν, ἢ μόνῳ τῷ προνοούμενος αὐτῶν βλέπεσθαι.' "
3.222 προσῆγε δὲ τῶν ἀρχόντων ἕκαστος καὶ ἑτέρας θυσίας σωτηρίους λεγομένας καθ' ἑκάστην ἡμέραν δύο βόας καὶ πέντε κριοὺς σὺν ἀρνάσιν ἐτείοις καὶ ἐρίφοις. οὗτοι μὲν δὴ θύουσιν ἐπὶ ἡμέρας δώδεκα κατὰ πᾶσαν ἡμέραν εἷς: Μωυσῆς δὲ οὐκέτ' ἀναβαίνων ἐπὶ τὸ Σιναῖον ἀλλ' εἰς τὴν σκηνὴν εἰσιὼν ἀνεμάνθανε παρὰ θεοῦ περί τε τῶν πρακτέων καὶ τῶν νόμων τῆς συντάξεως:" "
3.224 Νυνὶ δ' ὀλίγων τινῶν ἐπιμνησθήσομαι τῶν ἐφ' ἁγνείαις καὶ ἱερουργίαις κειμένων: καὶ γὰρ τὸν λόγον μοι περὶ τῶν θυσιῶν ἐνεστάναι συμβέβηκε. δύο μὲν γάρ εἰσιν ἱερουργίαι, τούτων δ' ἡ μὲν ὑπὸ τῶν ἰδιωτῶν ἑτέρα δ' ὑπὸ τοῦ δήμου συντελούμεναι κατὰ δύο γίνονται τρόπους:" 3.247 ἀνίενται δὲ ἀπὸ παντὸς ἔργου κατὰ τὴν ὀγδόην ἡμέραν καὶ τῷ θεῷ, καθάπερ εἰρήκαμεν, μόσχον τε θύομεν καὶ κριὸν καὶ ἄρνας ἑπτά, ὑπὲρ δὲ ἁμαρτημάτων παραιτήσεως ἔριφον. καὶ ταῦτα μὲν ̔Εβραίοις τὰς σκηνὰς πηγνύουσιν ἐπιτελεῖν ἐστι πάτριον.' "
3.258 Μωυσῆς δὲ τοῦ Λευὶ τὴν φυλὴν τῆς πρὸς τὸν λαὸν κοινωνίας ὑπεξελόμενος ἱερὰν ἐσομένην ἥγνιζε πηγαίοις ὕδασι καὶ ἀενάοις καὶ θυσίαις, ἃς ἐπὶ τοῖς τοιούτοις νομίμους παρέχονται τῷ θεῷ, τήν τε σκηνὴν αὐτοῖς καὶ τὰ σκεύη τὰ ἱερὰ καὶ τὰ ἄλλ' ὅσα πρὸς σκέπην τῆς σκηνῆς ἐπεποίητο παρέδωκεν, ὅπως ὑφηγουμένων τῶν ἱερέων ὑπηρετήσωσιν: ἤδη γὰρ τῷ θεῷ καθιέρωτο." " None | sup>
1.155 for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other gods, if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. 1.156 This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—“If said he these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving.”
3.115 3. As to the tabernacle itself, Moses placed it in the middle of that court, with its front to the east, that, when the sun arose, it might send its first rays upon it. Its length, when it was set up, was thirty cubits, and its breadth was twelve ten cubits. The one of its walls was on the south, and the other was exposed to the north, and on the back part of it remained the west.
3.122 4. As for the inside, Moses parted its length into three partitions. At the distance of ten cubits from the most secret end, Moses placed four pillars, the workmanship of which was the very same with that of the rest; and they stood upon the like bases with them, each a small matter distant from his fellow. Now the room within those pillars was the most holy place; but the rest of the room was the tabernacle, which was open for the priests. 3.123 However, this proportion of the measures of the tabernacle proved to be an imitation of the system of the world; for that third part thereof which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on which men live, and so this part is peculiar to the priests only. 3.124 But at the front, where the entrance was made, they placed pillars of gold, that stood on bases of brass, in number seven; but then they spread over the tabernacle veils of fine linen and purple, and blue, and scarlet colors, embroidered.
3.149 Before this tabernacle there was reared a brazen altar, but it was within made of wood, five cubits by measure on each side, but its height was but three, in like manner adorned with brass plates as bright as gold. It had also a brazen hearth of network; for the ground underneath received the fire from the hearth, because it had no basis to receive it.
3.181 When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men.
3.189 Upon which, when they had given testimony to him in all respects, and showed their readiness to receive him, Moses said to them, “O you Israelites, this work is already brought to a conclusion, in a manner most acceptable to God, and according to our abilities. And now since you see that he is received into this tabernacle, we shall first of all stand in need of one that may officiate for us, and may minister to the sacrifices, and to the prayers that are to be put up for us.
3.196 Whereupon they readily obeyed what Moses had commanded; and the number of the offerers was six hundred and five thousand five hundred and fifty. Now this money that was brought by the men that were free, was given by such as were about twenty years old, but under fifty; and what was collected was spent in the uses of the tabernacle. 3.197 3. Moses now purified the tabernacle and the priests; which purification was performed after the following manner:—He commanded them to take five hundred shekels of choice myrrh, an equal quantity of cassia, and half the foregoing weight of cinnamon and calamus (this last is a sort of sweet spice); to beat them small, and wet them with an hin of oil of olives (an hin is our own country measure, and contains two Athenian choas, or congiuses); then mix them together, and boil them, and prepare them after the art of the apothecary, and make them into a very sweet ointment; 3.198 and afterward to take it to anoint and to purify the priests themselves, and all the tabernacle, as also the sacrifices. There were also many, and those of various kinds, of sweet spices, that belonged to the tabernacle, and such as were of very great price, and were brought to the golden altar of incense; the nature of which I do not now describe, lest it should be troublesome to my readers;
3.203 The sky was clear, but there was a mist over the tabernacle only, encompassing it, but not with such a very deep and thick cloud as is seen in the winter season, nor yet in so thin a one as men might be able to discern any thing through it, but from it there dropped a sweet dew, and such a one as showed the presence of God to those that desired and believed it.
3.206 After this manner did he consecrate them and their garments for seven days together. The same he did to the tabernacle, and the vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain day by day one, according to its kind. But on the eighth day he appointed a feast for the people, and commanded them to offer sacrifice according to their ability.
3.212 8. But Moses refused all that honor which he saw the multitude ready to bestow upon him, and attended to nothing else but the service of God. He went no more up to Mount Sinai; but he went into the tabernacle, and brought back answers from God for what he prayed for. His habit was also that of a private man, and in all other circumstances he behaved himself like one of the common people, and was desirous to appear without distinguishing himself from the multitude, but would have it known that he did nothing else but take care of them.
3.222 Every one of the heads of the tribes brought also other sacrifices, called peace-offerings, for every day two bulls, and five rams, with lambs of a year old, and kids of the goats. These heads of tribes were twelve days in sacrificing, one sacrificing every day. Now Moses went no longer up to Mount Sinai, but went into the tabernacle, and learned of God what they were to do, and what laws should be made;
3.224 1. I will now, however, make mention of a few of our laws which belong to purifications, and the like sacred offices, since I am accidentally come to this matter of sacrifices. These sacrifices were of two sorts; of those sorts one was offered for private persons, and the other for the people in general; and they are done in two different ways.
3.247 On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles.
3.258 1. Moses took out the tribe of Levi from communicating with the rest of the people, and set them apart to be a holy tribe; and purified them by water taken from perpetual springs, and with such sacrifices as were usually offered to God on the like occasions. He delivered to them also the tabernacle, and the sacred vessels, and the other curtains, which were made for covering the tabernacle, that they might minister under the conduct of the priests, who had been already consecrated to God.' ' None |
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67. Josephus Flavius, Jewish War, 5.205, 5.212-5.214, 5.219 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • temple, as cosmos • temple, as cosmos, in Josephus • the cosmos, and the law
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 114; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 217
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5.205 πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος.' "
5.212 πρὸ δὲ τούτων ἰσόμηκες καταπέτασμα πέπλος ἦν Βαβυλώνιος ποικιλτὸς ἐξ ὑακίνθου καὶ βύσσου κόκκου τε καὶ πορφύρας, θαυμαστῶς μὲν εἰργασμένος, οὐκ ἀθεώρητον δὲ τῆς ὕλης τὴν κρᾶσιν ἔχων, ἀλλ' ὥσπερ εἰκόνα τῶν ὅλων:" "5.213 ἐδόκει γὰρ αἰνίττεσθαι τῇ κόκκῳ μὲν τὸ πῦρ, τῇ βύσσῳ δὲ τὴν γῆν, τῇ δ' ὑακίνθῳ τὸν ἀέρα, καὶ τῇ πορφύρᾳ τὴν θάλασσαν, τῶν μὲν ἐκ τῆς χροίας ὁμοιουμένων, τῆς δὲ βύσσου καὶ τῆς πορφύρας διὰ τὴν γένεσιν, ἐπειδὴ τὴν μὲν ἀναδίδωσιν ἡ γῆ, τὴν δ' ἡ θάλασσα." "5.214 κατεγέγραπτο δ' ὁ πέπλος ἅπασαν τὴν οὐράνιον θεωρίαν πλὴν ζῳδίων." "
5.219 τὸ δ' ἐνδοτάτω μέρος εἴκοσι μὲν πηχῶν ἦν: διείργετο δὲ ὁμοίως καταπετάσματι πρὸς τὸ ἔξωθεν. ἔκειτο δὲ οὐδὲν ὅλως ἐν αὐτῷ, ἄβατον δὲ καὶ ἄχραντον καὶ ἀθέατον ἦν πᾶσιν, ἁγίου δὲ ἅγιον ἐκαλεῖτο."' None | sup>
5.205 for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius.
5.212 but before these doors there was a veil of equal largeness with the doors. It was a Babylonian curtain, embroidered with blue, and fine linen, and scarlet, and purple, and of a contexture that was truly wonderful. Nor was this mixture of colors without its mystical interpretation, but was a kind of image of the universe; 5.213 for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 5.214 This curtain had also embroidered upon it all that was mystical in the heavens, excepting that of the twelve signs, representing living creatures.
5.219 But the inmost part of the temple of all was of twenty cubits. This was also separated from the outer part by a veil. In this there was nothing at all. It was inaccessible and inviolable, and not to be seen by any; and was called the Holy of Holies.'' None |
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68. New Testament, 1 John, 2.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • Prison, cosmos as
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 585; Stuckenbruck (2007), 1 Enoch 91-108, 725
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2.17 καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ, ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα.'' None | sup>
2.17 The world is passing away with its lusts, but he who does God's will remains forever. "" None |
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69. New Testament, 1 Corinthians, 2.10-2.13, 3.3, 8.6, 15.20-15.28, 15.40-15.44, 15.47-15.50 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Connections, Within cosmos • Cosmos • Cosmos, As body of Christ • Cosmos, cosmology, nature • Plato, on kosmos • cosmos • cosmos, place and role of human beings • heaven, as kosmos • human beings, place and role in cosmos • kosmos • kosmos, and akosmia • ζῷον λογικόν, place of human beings in cosmos
Found in books: Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 66, 67, 73; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 5, 7, 11, 12, 14, 15, 37; Horkey (2019), Cosmos in the Ancient World, 29; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 205, 206, 210; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 212; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 86, 186; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 363, 371
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2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11 τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.
3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
15.20 Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. 15.21 ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22 ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23 Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.24 εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25 δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26 ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27 πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.
15.40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43 σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.
15.47 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48 οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49 καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.' ' None | sup>
2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "2.11 For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit." '2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13 Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "
3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" 8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.
15.20 But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21 For since death came byman, the resurrection of the dead also came by man. 15.22 For as inAdam all die, so also in Christ all will be made alive.' "15.23 Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming." '15.24 Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25 For he mustreign until he has put all his enemies under his feet. 15.26 The lastenemy that will be abolished is death. 15.27 For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
15.40 There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43 It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.
15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.' "15.49 As we haveborne the image of those made of dust, let's also bear the image of theheavenly." "15.50 Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." ' None |
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70. New Testament, Acts, 17.24 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • kosmos
Found in books: Fowler (2014), Plato in the Third Sophistic, 21; Horkey (2019), Cosmos in the Ancient World, 289
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17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ'' None | sup>
17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, '' None |
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71. New Testament, Colossians, 1.15-1.20, 2.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Connections, Between God and cosmos • Connections, Within cosmos • Cosmos • Cosmos, As body of Christ • Cosmos, As temple
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 210; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 86, 88, 120, 125, 129, 185, 186; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 91
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1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17 καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ.'' None | sup>
1.15 who is the image of the invisible God, the firstborn of all creation. 1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17 He is before all things, and in him all things are held together. 1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him; 1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. '' None |
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72. New Testament, Ephesians, 1.10, 1.22-1.23, 4.7-4.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • Pseudo–Aristotle, On the kosmos
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 205, 210, 256, 258, 268; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 244
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1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ,
1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
4.7 Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8 διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, καὶ ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους,'' None | sup>
1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23 which is his body, the fullness of him who fills all in all.
4.7 But to each one of us was the grace given according to the measure of the gift of Christ. 4.8 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; '' None |
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73. New Testament, Galatians, 2.15, 3.28, 4.4-4.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • cosmos
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 260; Fowler (2014), Plato in the Third Sophistic, 224; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 14, 34; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 363
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2.15 Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί,
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ.'' None | sup>
2.15 "We, being Jews by nature, and not Gentile sinners,
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" '' None |
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74. New Testament, Philippians, 1.23, 2.6-2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • cosmos
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 260; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 6, 11, 13
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1.23 συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον,
2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.'' None | sup>
1.23 But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. ' "
2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. '' None |
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75. New Testament, Romans, 8.9-8.12, 8.37-8.39, 12.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • Pseudo–Aristotle, On the kosmos • cosmos
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 260; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 7, 11, 13; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 210; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244; Stuckenbruck (2007), 1 Enoch 91-108, 668
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8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.12 Ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῇν,
8.37 ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. 8.38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39 οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
12.3 Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως.'' None | sup>
8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12 So then, brothers, we are debtors, not to the flesh, to live after the flesh.
8.37 No, in all these things, we are more than conquerors through him who loved us. 8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
12.3 For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. '" None |
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76. New Testament, John, 1.1-1.18, 2.1-2.11, 17.24-17.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Connections, Between God and cosmos • Connections, Within cosmos • Prison, cosmos as • cosmos • cosmos/cosmic • wisdom, and cosmos
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 588; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 144, 152, 182, 190, 202, 249; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 50, 223; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 86, 127, 128; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 153, 278, 282, 289
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
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·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
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.
17.24 Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25 Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.' ' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
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.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ' "
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.
17.24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. ' "17.25 Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. " '17.26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them." ' ' None |
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77. New Testament, Luke, 5.3, 5.10, 8.24-8.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • cosmos • wisdom, and cosmos
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 96; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 223; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 101; Stuckenbruck (2007), 1 Enoch 91-108, 479
sup>
5.3 ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους.
5.10 ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν.
8.24 προσελθόντες δὲ διήγειραν αὐτὸν λέγοντες Ἐπιστάτα ἐπιστάτα, ἀπολλύμεθα· ὁ δὲ διεγερθεὶς ἐπετίμησεν τῷ ἀνέμῳ καὶ τῷ κλύδωνι τοῦ ὕδατος, καὶ ἐπαύσαντο, καὶ ἐγένετο γαλήνη. 8.25 εἶπεν δὲ αὐτοῖς Ποῦ ἡ πίστις ὑμῶν; φοβηθέντες δὲ ἐθαύμασαν, λέγοντες πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ τοῖς ἀνέμοις ἐπιτάσσει καὶ τῷ ὕδατι, καὶ ὑπακούουσιν αὐτῷ;'' None | sup>
5.3 He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. " 5.10 and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don\'t be afraid. From now on you will be catching people alive."
8.24 They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25 He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him?"'" None |
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78. New Testament, Mark, 4.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • cosmos • wisdom, and cosmos
Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 223; Stuckenbruck (2007), 1 Enoch 91-108, 479
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4.41 καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ;'' None | sup>
4.41 They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?" '' None |
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79. New Testament, Matthew, 8.27, 25.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • cosmos • wisdom, and cosmos
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 381; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 223; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 101; Stuckenbruck (2007), 1 Enoch 91-108, 479
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8.27 Οἱ δὲ ἄνθρωποι ἐθαύμασαν λέγοντες Ποταπός ἐστιν οὗτος ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν;
25.11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν·'' None | sup>
8.27 The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him?"' "
25.11 Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' "' None |
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80. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos, material • cosmos • cosmos/cosmic
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 93; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 252, 256; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 30; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 74, 78; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 175
| 363d that Typhon's flight from the battle was made on the back of an ass and lasted for seven days, and that after he had made his escape, he became the father of sons, Hierosolymus and Judaeus, are manifestly, as the very names show, attempting to drag Jewish traditions into the legend. Such, then, are the possible interpretations which these facts suggest. But now let us begin over again, and consider first the most perspicuous of those who have a reputation for expounding matters more philosophically. These men are like the Greeks who say that Cronus is but a figurative name for Chronus (Time), Hera for Air, and that the birth of Hephaestus symbolises the change of Air into Fire. And thus among the Egyptians such men say that Osiris is the Nile consorting with the Earth, which is Isis, and that the sea is Typhon into which the Nile discharges its waters and is lost to view and dissipated," '372e and Eudoxus asserts that Isis is a deity who presides over love affairs. These people may lay claim to a certain plausibility, but no one should listen for a moment to those who make Typhon to be the Sun.' " None |
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81. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos • cosmos
Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 6; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 371
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82. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • cosmos, compared to a house • cosmos, divine • cosmos/cosmic
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 100; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
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83. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • cosmos, creation of • cosmos/kosmos
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 243; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 147
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84. Irenaeus, Refutation of All Heresies, 1.5.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cosmos, cosmology, nature • cosmos
Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 62; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 294
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1.5.3 They go on to say that the Demiurge imagined that he created all these things of himself, while he in reality made them in conjunction with the productive power of Achamoth. He formed the heavens, yet was ignorant of the heavens; he fashioned man, yet knew not man; he brought to light the earth, yet had no acquaintance with the earth; and, in like manner. they declare that he was ignorant of the forms of all that he made, and knew not even of the existence of his own mother, but imagined that he himself was all things. They further affirm that his mother originated this opinion in his mind, because she desired to bring him forth possessed of such a character that he should be the head and source of his own essence, and the absolute ruler over every kind of operation that was afterwards attempted. This mother they also call Ogdoad, Sophia; Terra, Jerusalem, Holy Spirit, and, with a masculine reference, Lord. Her place of habitation is an intermediate one, above the Demiurge indeed, but below and outside of the Pleroma, even to the end.'' None |
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85. Justin, Dialogue With Trypho, 2.3-2.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos, cosmology, nature • cosmos, cosmology
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 421, 423; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 123
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2.3 Justin: I will tell you what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, nor Pythagoreans, this knowledge being one. I wish to tell you why it has become many-headed. It has happened that those who first handled it i.e., philosophy, and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated - a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, 'What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?' Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, - a sagacious man, holding a high position among the Platonists - and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected immediately to look upon God, for this is the end of Plato's philosophy. " "2.4 Justin: I will tell you what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, nor Pythagoreans, this knowledge being one. I wish to tell you why it has become many-headed. It has happened that those who first handled it i.e., philosophy, and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated - a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, 'What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?' Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, - a sagacious man, holding a high position among the Platonists - and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected immediately to look upon God, for this is the end of Plato's philosophy. "" None |
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86. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cosmos, material • cosmos • cosmos, as plant • cosmos, cosmology • kosmos • kosmos, and justice (dikê)
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 88; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 231; Horkey (2019), Cosmos in the Ancient World, 36; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 32
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87. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • cosmos
Found in books: Fowler (2014), Plato in the Third Sophistic, 47; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 108
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88. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • Pseudo–Aristotle, On the kosmos
Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 236, 245; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 83
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89. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • cosmos • cosmos, as animal/living being • cosmos, order
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 25; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 38
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90. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • cosmos, Calcidius on • cosmos, createdness of • createdness, of cosmos
Found in books: Fowler (2014), Plato in the Third Sophistic, 268; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 180
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91. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • cosmos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 93; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27
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92. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • Pseudo–Aristotle, On the kosmos
Found in books: Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 244
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93. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Pseudo–Aristotle, On the kosmos • cosmos or cosmology
Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 127, 128; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 142
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94. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cosmos • Cosmos, intelligible
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 61; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 276
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95. Diogenes Laertius, Lives of The Philosophers, 7.87-7.88, 7.130, 7.136, 7.138-7.139, 7.142-7.143, 7.147, 7.158-7.159, 8.28, 8.32, 8.76 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antipater, on beginning of the cosmos • Aristotle, on kosmos • Connections, Between God and cosmos • Connections, Within cosmos • Fragment, soul as a fragment of cosmos • Panaetius, on indestructibility of cosmos • Posidonius, on beginning of the cosmos • Pseudo–Aristotle, On the kosmos • compared to Cleanthes and Zeno, on beginning of cosmos • cosmos • cosmos or cosmology • cosmos, Gods house/temple • cosmos, as ensouled • cosmos, as organism bound by pneuma • cosmos, beginning of • cosmos, cosmology • cosmos, microcosm and macrocosm • cosmos/cosmic • cosmos/kosmos • elements, in creation of cosmos • kosmos • kosmos, and justice (dikê) • kosmos, and order (taxis) • movement, of the cosmos • sign production, contemplation of cosmos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 103; Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 613; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 77; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 121; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 30; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 222, 229; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 111; Horkey (2019), Cosmos in the Ancient World, 36, 73, 76, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 137, 138; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 329, 330; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 12, 13; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126, 127; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 35, 38; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 132; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 134; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 179, 204
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7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.' "
7.130 Their definition of love is an effort toward friendliness due to visible beauty appearing, its sole end being friendship, not bodily enjoyment. At all events, they allege that Thrasonides, although he had his mistress in his power, abstained from her because she hated him. By which it is shown, they think, that love depends upon regard, as Chrysippus says in his treatise of Love, and is not sent by the gods. And beauty they describe as the bloom or flower of virtue.of the three kinds of life, the contemplative, the practical, and the rational, they declare that we ought to choose the last, for that a rational being is expressly produced by nature for contemplation and for action. They tell us that the wise man will for reasonable cause make his own exit from life, on his country's behalf or for the sake of his friends, or if he suffer intolerable pain, mutilation, or incurable disease." 7.136 In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.
7.138 Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less. 7.139 For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion.
7.142 The world, they hold, comes into being when its substance has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasing till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. The generation and the destruction of the world are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, by Posidonius in the first book of his work On the Cosmos, by Cleanthes, and by Antipater in his tenth book On the Cosmos. Panaetius, however, maintained that the world is indestructible.The doctrine that the world is a living being, rational, animate and intelligent, is laid down by Chrysippus in the first book of his treatise On Providence, by Apollodorus in his Physics, and by Posidonius. 7.143 It is a living thing in the sense of an animate substance endowed with sensation; for animal is better than non-animal, and nothing is better than the world, ergo the world is a living being. And it is endowed with soul, as is clear from our several souls being each a fragment of it. Boethus, however, denies that the world is a living thing. The unity of the world is maintained by Zeno in his treatise On the Whole, by Chrysippus, by Apollodorus in his Physics, and by Posidonius in the first book of his Physical Discourse. By the totality of things, the All, is meant, according to Apollodorus, (1) the world, and in another sense (2) the system composed of the world and the void outside it. The world then is finite, the void infinite.
7.147 The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes.
7.158 We hear when the air between the sot body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent. 7.159 Chrysippus in the second book of his Physics declares it to be in substance identical with vital breath or spirit. This, he thinks, can be seen from the seeds cast into the earth, which, if kept till they are old, do not germinate, plainly because their fertility has evaporated. Sphaerus and his followers also maintain that semen derives its origin from the whole of the body; at all events every part of the body can be reproduced from it. That of the female is according to them sterile, being, as Sphaerus says, without tension, scanty, and watery. By ruling part of the soul is meant that which is most truly soul proper, in which arise presentations and impulses and from which issues rational speech. And it has its seat in the heart.Such is the summary of their Physics which I have deemed adequate, my aim being to preserve a due proportion in my work. But the points on which certain of the Stoics differed from the rest are the following.
8.28 All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within.
8.32 The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.
8.76 His doctrines were as follows, that there are four elements, fire, water, earth and air, besides friendship by which these are united, and strife by which they are separated. These are his words:Shining Zeus and life-bringing Hera, Aidoneus and Nestis, who lets flow from her tears the source of mortal life,where by Zeus he means fire, by Hera earth, by Aidoneus air, and by Nestis water.And their continuous change, he says, never ceases, as if this ordering of things were eternal. At all events he goes on:At one time all things uniting in one through Love, at another each carried in a different direction through the hatred born of strife.'' None |
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96. Origen, Against Celsus, 4.92, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • cosmos • cosmos, material • cosmos/cosmic • image of the cosmos
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 114; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 244, 245; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 210
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4.92 In my opinion, however, it is certain wicked demons, and, so to speak, of the race of Titans or Giants, who have been guilty of impiety towards the true God, and towards the angels in heaven, and who have fallen from it, and who haunt the denser parts of bodies, and frequent unclean places upon earth, and who, possessing some power of distinguishing future events, because they are without bodies of earthly material, engage in an employment of this kind, and desiring to lead the human race away from the true God, secretly enter the bodies of the more rapacious and savage and wicked of animals, and stir them up to do whatever they choose, and at whatever time they choose: either turning the fancies of these animals to make flights and movements of various kinds, in order that men may be caught by the divining power that is in the irrational animals, and neglect to seek after the God who contains all things; or to search after the pure worship of God, but allow their reasoning powers to grovel on the earth, and among birds and serpents, and even foxes and wolves. For it has been observed by those who are skilled in such matters, that the clearest prognostications are obtained from animals of this kind; because the demons cannot act so effectively in the milder sort of animals as they can in these, in consequence of the similarity between them in point of wickedness; and yet it is not wickedness, but something like wickedness, which exist in these animals. ' "
6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "' None |
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97. Porphyry, On The Cave of The Nymphs, 6, 21-28 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • cosmos • cosmos as divine and rational • cosmos/cosmic • image of the cosmos
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 5, 16, 17, 34, 41, 42, 43, 44, 86, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 185, 186, 212; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 185; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 213
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6 This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. ' ' None |
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98. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Fragment, soul as a fragment of cosmos • cosmos, as organism bound by pneuma
Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 138; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 204
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99. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Cosmos • cosmos • cosmos, and sound • cosmos, reciter identified with • cosmos, state of the • cosmos, traversing • language, metaphor for cosmos
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 156; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 60, 61, 82; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 64, 67, 71, 72, 73, 74, 83, 85, 96, 97, 100, 101, 102, 103, 105, 146, 168; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 102
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100. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cosmos • Plato, on kosmos • Prison, cosmos as • cosmos • cosmos as divine and rational • cosmos, as ordered • cosmos, harmony of • cosmos/cosmic • design, in creation of cosmos • forms, Platonic, as first cosmos • kosmos • kosmos, and order (taxis) • nous, as possessing counterparts of sensible parts of cosmos • planning, of cosmos
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 374, 375; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 188; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 584, 585; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 28, 29, 31, 55, 126, 152, 334, 388, 390, 392, 394, 395, 397, 403, 408; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184; Horkey (2019), Cosmos in the Ancient World, 144, 158, 161, 163; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 31, 60, 62, 68; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 93
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101. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • cosmos • cosmos/cosmic
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 184; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 132
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102. Augustine, The City of God, 5.3 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • cosmos, compared to a clock • image of the cosmos
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 116; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 260
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5.3 It is to no purpose, therefore, that that famous fiction about the potter's wheel is brought forward, which tells of the answer which Nigidius is said to have given when he was perplexed with this question, and on account of which he was called Figulus. For, having whirled round the potter's wheel with all his strength he marked it with ink, striking it twice with the utmost rapidity, so that the strokes seemed to fall on the very same part of it. Then, when the rotation had ceased, the marks which he had made were found upon the rim of the wheel at no small distance apart. Thus, said he, considering the great rapidity with which the celestial sphere revolves, even though twins were born with as short an interval between their births as there was between the strokes which I gave this wheel, that brief interval of time is equivalent to a very great distance in the celestial sphere. Hence, said he, come whatever dissimilitudes may be remarked in the habits and fortunes of twins. This argument is more fragile than the vessels which are fashioned by the rotation of that wheel. For if there is so much significance in the heavens which cannot be comprehended by observation of the constellations, that, in the case of twins, an inheritance may fall to the one and not to the other, why, in the case of others who are not twins, do they dare, having examined their constellations, to declare such things as pertain to that secret which no one can comprehend, and to attribute them to the precise moment of the birth of each individual? Now, if such predictions in connection with the natal hours of others who are not twins are to be vindicated on the ground that they are founded on the observation of more extended spaces in the heavens, while those very small moments of time which separated the births of twins, and correspond to minute portions of celestial space, are to be connected with trifling things about which the mathematicians are not wont to be consulted - for who would consult them as to when he is to sit, when to walk abroad, when and on what he is to dine? - how can we be justified in so speaking, when we can point out such manifold diversity both in the habits, doings, and destinies of twins? "" None |
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103. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Calcidius, on createdness of cosmos • Cicero, Marcus Tullius, and creation of cosmos • Platonists, on cosmos • World Soul commanding/guarding the cosmos • allotments of gods in the cosmos (kleroi) • cosmos • cosmos (kosmos, κόσμος)/universe as living being • cosmos, Apuleian • cosmos, Calcidian • cosmos, Calcidius on • cosmos, Cicero on • cosmos, Manichean • cosmos, as “the All,” • cosmos, as “uncreated” (Apuleius) • cosmos, createdness of • cosmos, divine intellect constructed • cosmos, everlastingness of • cosmos, god and • cosmos, good order (εύταξία) of • cosmos, imperishable body of • cosmos, temporal creation of • cosmos, three principles of • cosmos, visible • cosmos/cosmic • cosmos/ cosmic • createdness, of cosmos • creation, of cosmos • gods, as highest good in cosmos • limit of cosmos (kosmos, κόσμος)/universe
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 208; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 26, 27, 35, 80, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 130, 131, 132, 133, 134, 135, 145, 146, 147, 148, 172, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 197, 216, 217, 251, 262, 283; Schibli (2002), Hierocles of Alexandria, 179, 186, 288; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 318, 320, 327, 334, 363, 365, 367; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 126
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104. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Cosmos • cosmos/ cosmic
Found in books: Fowler (2014), Plato in the Third Sophistic, 259; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 168
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105. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • cosmic order (cosmology, cosmos) • cosmos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 95; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 56
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106. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Cosmos • allotments of gods in the cosmos (kleroi) • cosmos (kosmos, κόσμος)/universe as image • cosmos (kosmos, κόσμος)/universe as living being • cosmos in Chaldaean Oracles • cosmos/ cosmic • symbols inserted into cosmos by Demiurge
Found in books: Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 93; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 328; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 225
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107. Anon., 4 Ezra, 4.7-4.9
Tagged with subjects: • Cosmos • cosmos
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 168; Stuckenbruck (2007), 1 Enoch 91-108, 236
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4.7 And he said to me, "If I had asked you, `How many dwellings are in the heart of the sea, or how many streams are at the source of the deep, or how many streams are above the firmament, or which are the exits of hell, or which are the entrances of paradise?\'' "4.8 Perhaps you would have said to me, `I never went down into the deep, nor as yet into hell, neither did I ever ascend into heaven.'" '4.9 But now I have asked you only about fire and wind and the day, things through which you have passed and without which you cannot exist, and you have given me no answer about them!"'' None |
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108. None, None, nan
Tagged with subjects: • Theology, cosmo-theology • cosmos • cosmos, as organism bound by pneuma
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 60; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 222; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 180
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109. None, None, nan
Tagged with subjects: • Cosmos • cosmic order (cosmology, cosmos) • cosmos • cosmos/kosmos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 66, 82, 83, 84, 112, 122, 143, 145; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 140, 322, 323, 324, 325, 331; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 18, 72; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 40
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110. None, None, nan
Tagged with subjects: • Cosmos, ethereal • Cosmos, intelligible • Cosmos, material • cosmos • cosmos in Chaldaean Oracles • cosmos, material • cosmos, structure of the • symbols inserted into cosmos by Demiurge
Found in books: Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 267, 268, 271, 272; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 226, 233; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 226
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111. None, None, nan
Tagged with subjects: • Cosmos • Vedius Cosmos, P.
Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 312; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49
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112. None, None, nan
Tagged with subjects: • Plato, on kosmos • conflict and harmony, in cosmos • cosmos • cosmos/kosmos • harmony and coflict, in cosmos • kosmos • kosmos, and arrangement • kosmos, and order (taxis) • kosmos, cosmological • kosmos, one or many • kosmos, relativity of
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 102; Horkey (2019), Cosmos in the Ancient World, 8, 41, 70, 71, 297; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 151; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 29, 30
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