1. Hebrew Bible, Deuteronomy, 21.18-21.21, 32.6, 34.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 167, 243| 21.18. "כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃", 21.19. "וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃", 21.21. "וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃", 32.6. "הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃", 34.5. "וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃", | 21.18. "If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them;", 21.19. "then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;", 21.20. "and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’", 21.21. "And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.", 32.6. "Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?", 34.5. "So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.", |
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2. Hebrew Bible, Exodus, 3.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 112| 3.14. "וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃", | 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.’", |
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3. Hebrew Bible, Genesis, 2.7, 2.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 166, 168, 243| 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.17. "וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃", | 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.", 2.17. "but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’", |
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4. Hesiod, Works And Days, 383-387, 559-563, 604-605, 612-614, 702-705, 91-92, 32 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 25 | 32. In public life when in your granary there |
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5. Hesiod, Theogony, 1005, 1009, 1012, 1018, 115-125, 132, 177, 206, 211-225, 306, 333, 374-375, 380, 405, 625, 651, 748, 750-754, 822, 904-906, 920, 923, 927, 941, 944, 961, 970, 980, 749 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 34 | 749. Showing his strength and hurling lightning |
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| 6. Homer, Odyssey, 1.100, 13.299 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 332 |
7. Homer, Iliad, 2.448, 5.733-5.736, 5.891, 8.384-8.387, 8.390 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 331, 332, 334 | 2.448. / The kings, nurtured of Zeus, that were about Atreus' son, sped swiftly, marshalling the host, and in their midst was the flashing-eyed Athene, bearing the priceless aegis, that knoweth neither age nor death, wherefrom are hung an hundred tassels all of gold, all of them cunningly woven, and each one of the worth of an hundred oxen. 5.733. / thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, 5.734. / thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, 5.735. / richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus, the cloud-gatherer, and arrayed her in armour for tearful war. About her shoulders she flung the tasselled aegis, fraught with terror, all about which Rout is set as a crown, 5.736. / richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus, the cloud-gatherer, and arrayed her in armour for tearful war. About her shoulders she flung the tasselled aegis, fraught with terror, all about which Rout is set as a crown, 5.891. / Most hateful to me art thou of all gods that hold Olympus, for ever is strife dear to thee and wars and fightings. Thou hast the unbearable, unyielding spirit of thy mother, even of Hera; her can I scarce control by my words. Wherefore it is by her promptings, meseems, that thou sufferest thus. 8.384. / with his fat and flesh, when he is fallen at the ships of the Achaeans. So spake she, and the goddess, white-armed Hera, failed not to hearken. She then went to and fro harnessing the horses of golden frontlets, even Hera, the queenly goddess, daughter of great Cronos; but Athene, daughter of Zeus that beareth the aegis, 8.385. / let fall upon her father's floor her soft robe, richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus the cloud-gatherer, and arrayed her in armour for tearful war. Then she stepped upon the flaming car and grasped her spear, 8.386. / let fall upon her father's floor her soft robe, richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus the cloud-gatherer, and arrayed her in armour for tearful war. Then she stepped upon the flaming car and grasped her spear, 8.387. / let fall upon her father's floor her soft robe, richly broidered, that herself had wrought and her hands had fashioned, and put on her the tunic of Zeus the cloud-gatherer, and arrayed her in armour for tearful war. Then she stepped upon the flaming car and grasped her spear, 8.390. / heavy and huge and strong, wherewith she vanquisheth the ranks of men, of warriors with whom she is wroth, she the daughter of the mighty sire. And Hera swiftly touched the horses with the lash, and self-bidden groaned upon their hinges the gates of heaven, which the Hours had in their keeping, to whom are entrusted great heaven and Olympus, |
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| 8. Anaximander, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 71 |
| 9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144 |
| 10. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Faure (2022) 60 |
11. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 314| 265c. ΞΕ. ζῷα δὴ πάντα θνητά, καὶ δὴ καὶ φυτὰ ὅσα τʼ ἐπὶ γῆς ἐκ σπερμάτων καὶ ῥιζῶν φύεται, καὶ ὅσα ἄψυχα ἐν γῇ συνίσταται σώματα τηκτὰ καὶ ἄτηκτα, μῶν ἄλλου τινὸς ἢ θεοῦ δημιουργοῦντος φήσομεν ὕστερον γίγνεσθαι πρότερον οὐκ ὄντα; ἢ τῷ τῶν πολλῶν δόγματι καὶ ῥήματι χρώμενοι— ΘΕΑΙ. ποίῳ τῳ; ΞΕ. τὴν φύσιν αὐτὰ γεννᾶν ἀπό τινος αἰτίας αὐτομάτης καὶ ἄνευ διανοίας φυούσης, ἢ μετὰ λόγου τε καὶ ἐπιστήμης θείας ἀπὸ θεοῦ γιγνομένης; | 265c. Str. There are all the animals, and all the plants that grow out of the earth from seeds and roots, and all the lifeless substances, fusible and infusible, that are formed within the earth. Shall we say that they came into being, not having been before, in any other way than through God’s workmanship? Or, accepting the commonly expressed belief— Theaet. What belief? Str. That nature brings them forth from some self-acting cause, without creative intelligence. Or shall we say that they are created by reason and by divine knowledge that comes from God? |
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| 12. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144 |
| 13. Hippocrates, The Aphorism, 3.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 112 |
| 14. Hippocrates, Nutriment, 15, 39 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Faure (2022) 112 |
| 15. Euripides, Ion, 1528, 454, 456-457, 455 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 338 |
| 16. Hippocrates, On The Humors, 13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 112 |
| 17. Hippocrates, On Regimen In Acute Diseases, 1.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 112 |
18. Euripides, Hecuba, 466-473 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 359| 473. τὰν Ζεὺς ἀμφιπύρῳ κοιμί- | |
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19. Aristophanes, Birds, 693-702 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 3| 702. καὶ γῆ πάντων τε θεῶν μακάρων γένος ἄφθιτον. ὦδε μέν ἐσμεν | |
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20. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144| 248a. ΣΩ. | 248a. that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the realities; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all yearning for the upper region but unable to reach it, and are carried round beneath, |
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| 21. Sophocles, Oedipus The King, 1277 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 138 |
| 22. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144 |
| 23. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 98, 99 |
| 24. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144 |
| 25. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 94 |
| 26. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 194 |
27. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 166 | 165d. I should say it is of very great benefit, since it produces health; an excellent result, if you allow so much. |
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| 28. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 95 |
29. Aratus Solensis, Phaenomena, 1013, 318, 40, 469-472, 476, 507, 729, 783, 802, 825, 990, 383 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 138| 383. ἀλλʼ οἱ μὲν καθαροῖς ἐναρηρότες εἰδώλοισιν | |
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| 30. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 52 |
| 31. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 143 |
| 32. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 60 |
| 33. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 111, 152 |
| 34. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 143, 152 |
| 35. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 62 |
| 36. Chrysippus, Fragments, 2.910 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 318 |
37. Philo of Alexandria, On The Life of Abraham, 137, 203 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 152 | 203. Now to the disposition which makes this confession in sincerity, God is merciful, and compassionate, and kind, driving envy to a distance from him; and to it he gives a gift in return, to the full extent of the power of the person benefited to receive it, and he all but gives such a person this oracular warning, saying, "I well know that the whole species of joy and rejoicing is the possession of no other being but me, who am the Father of the universe; |
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| 38. Hyginus, Fabulae (Genealogiae), 36 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 102 |
39. Lucretius Carus, On The Nature of Things, 1.459-1.460 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 14| 1.459. tempus item per se non est, sed rebus ab ipsis 1.460. consequitur sensus, transactum quid sit in aevo, | |
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40. Philo of Alexandria, On The Confusion of Tongues, 191 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 97 | 191. Accordingly, this lawgiver usually gives a handle for this doctrine to those who are not utterly blind in their intellect; as in fact he does in his account of this very event, which we are now discussing: for he has called what took place, confusion; and yet, if he had only intended to speak of the origin of languages, he would have given a more felicitous name, and one of better omen, calling it division instead of confusion; for things that are divided, are not confused, but, on the contrary, are distinguished from one another, and not only is the one name contrary to the other, but the one fact is contrary to the other fact. |
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| 41. Philo of Alexandria, Plant., 162, 167-169 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 99 |
42. Philo of Alexandria, Who Is The Heir, 121, 280 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 167 | 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. |
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| 43. Philo of Alexandria, Questions On Genesis, 1.16, 2.54 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152, 166 |
44. Philo of Alexandria, On The Eternity of The World, 15, 1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 243 | 1. In every uncertain and important business it is proper to invoke God, because he is the good Creator of the world, and because nothing is uncertain with him who is possessed of the most accurate knowledge of all things. But of all times it is most necessary to invoke him when one is preparing to discuss the incorruptibility of the world; for neither among the things which are visible to the outward senses is there anything more admirably complete than the world, nor among things appreciable by the intellect is there anything more perfect than God. But the mind is at all times the governor of the outward sense, and that which is appreciable by the intellect is at all times superior to that which is visible to the outward senses, but those persons in whom there is implanted a vigorous and earnest love of truth willingly undergo the trouble of making inquiries relative to the subordinate things, from that which is superior to and the ruler over them. |
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| 45. Philo of Alexandria, Allegorical Interpretation, 1.42 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 168 |
46. Philo of Alexandria, On The Life of Moses, 2.288 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 165, 166, 167 | 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. |
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| 47. Cicero, Academica Posteriora, 1.28-1.29 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
| 48. Philo of Alexandria, That The Worse Attacks The Better, 120 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 99 |
49. Philo of Alexandria, On The Special Laws, 1.32-1.35, 1.41, 1.193, 1.259, 2.42, 2.49-2.55, 2.150, 2.163, 3.152 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 97, 98, 99, 152, 243 | 1.32. But the Father and Ruler of the universe is a being whose character it is difficult to arrive at by conjecture and hard to comprehend; but still we must not on that account shrink from an investigation of it. Now, in the investigations which are made into the nature of God, there are two things of the greatest importance, about which the intellect of the man who devotes himself to philosophy in a genuine spirit is perplexed. One is, whether there is any Deity at all? this question arises from the atheism (which is the greatest of all vice 1.33. It has invariably happened that the works which they have made have been, in some degree, the proofs of the character of the workmen; for who is there who, when he looks upon statues or pictures, does not at once form an idea of the statuary or painter himself? And who, when he beholds a garment, or a ship, or a house, does not in a moment conceive a notion of the weaver, or shipbuilder, or architect, who has made them? And if any one comes into a well-ordered city, in which all parts of the constitution are exceedingly well arranged and regulated, what other idea will he entertain but that this city is governed by wise and virtuous rulers? 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; 1.35. for there is no artificial work whatever which exists of its own accord? And the world is the most artificial and skilfully made of all works, as if it had been put together by some one who was altogether accomplished and most perfect in knowledge. It is in this way that we have received an idea of the existence of God.VII. 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 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. 1.259. 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; 2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity. 2.49. Wherefore, if truth were to be the judge, no wicked or worthless man can pass a time of festival, no not even for the briefest period, inasmuch as he must be continually pained by the consciousness of his own iniquities, even though, with his soul, and his voice, and his countece, he may pretend to smile; for how can a man who is full of the most evil counsels, and who lives with folly, have any period of genuine joy? A man who is in every respect unfortunate and miserable, in his tongue, and his belly, and all his other members, 2.50. since he uses the first for the utterance of things which ought to be secret and buried in silence, and the second he fills full of abundance of strong wine and immoderate quantities of food out of gluttony, and the rest of his members he uses for the indulgence of unlawful desires and illicit connections, not only seeking to violate the marriage bed of others, but lusting unnaturally, and seeking to deface the manly character of the nature of man, and to change it into a womanlike appearance, for the sake of the gratification of his own polluted and accursed passions. 2.51. On which account the all-great Moses, seeing the pre-eminence of the beauty of that which is the real festival, looked upon it as too perfect for human nature and dedicated it to God himself, speaking thus, in these very words: "The feast of the Lord."{7}{#le 23:2.} 2.52. In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words. 2.53. On which account he necessarily said that the feasts belonged to God alone; for he alone is happy and blessed, having no participation in any evil whatever, but being full of all perfect blessings. Or rather, if one is to say the exact truth, being himself the good, who has showered all particular good things over the heaven and earth. 2.54. In reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{#ge 18:10.} when all its passions were tranquil, smiled, being full of and completely penetrated with joy, and reasoning with itself whether perhaps to rejoice was not a peculiar attribute of God, and whether it might not itself miss this joy by pursuing what are thought delights by men, was timorous, and denied the laughter of her soul until she was comforted. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. 2.150. And there is another festival combined with the feast of the passover, having a use of food different from the usual one, and not customary; the use, namely, of unleavened bread, from which it derives its name. And there are two accounts given of this festival, the one peculiar to the nation, on account of the migration already described; the other a common one, in accordance with conformity to nature and with the harmony of the whole world. And we must consider how accurate the hypothesis is. This month, being the seventh both in number and order, according to the revolutions of the sun, is the first in power; 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. 3.152. And after having established this ordice he returned again to his natural humanity, treating with mercy even those who had behaved unmercifully towards others, and he pronounced, "Let not the sun set upon persons hanging on a Tree;"{14}{#de 21:23.} but let them be buried under the earth and be concealed from sight before sunset. For it was necessary to raise up on high all those who were enemies to every part of the world, so as to show most evidently to the sun, and to the heaven, and to the air, and to the water, and to the earth, that they had been chastised; and after that it was proper to remove them into the region of the dead, and to bury them, in order to prevent their polluting the things upon the earth.XXIX. |
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50. Philo of Alexandria, On The Virtues, 52, 77, 51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 152 | 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. |
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51. Philo of Alexandria, On Curses, 46 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 243 | 46. And again, the name Lamech, which means humiliation, is a name of ambiguous meaning; for we are humiliated either when the vigour of our soul is relaxed, according to the diseases and infirmities which arise from the irrational passions, or in respect of our love for virtue, when we seek to restrain ourselves from swelling selfopinions. |
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| 52. Philo of Alexandria, On Planting, 162, 167, 169, 168 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 99 |
53. Philo of Alexandria, On The Creation of The World, 17, 170-172, 18, 81, 16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 243 | 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. |
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54. Philo of Alexandria, On The Change of Names, 29 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 | 29. Akin to these powers is the creative power which is called God: for by means of this power the Father, who begot and created all things, did also disperse and arrange them; so that the expression, "I am thy God," is equivalent to, "I am thy maker and creator;" |
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55. Philo of Alexandria, On The Migration of Abraham, 2, 92-93 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 98 | 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. |
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56. Philo of Alexandria, That God Is Unchangeable, 30 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 243 | 30. It is plain therefore that the creator of all created things, and the maker of all the things that have ever been made, and the governor of all the things which are subject to government, must of necessity be a being of universal knowledge; and he is in truth the father, and creator, and governor of all things in heaven and in the whole world; and indeed future events are overshadowed by the distance of future time, which is sometimes a short and sometimes a long interval. |
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57. Diodorus Siculus, Historical Library, 4.39.2, 4.57.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 190 | 4.39.2. We should add to what has been said about Heracles, that after his apotheosis Zeus persuaded Hera to adopt him as her son and henceforth for all time to cherish him with a mother's love, and this adoption, they say, took place in the following manner. Hera lay upon a bed, and drawing Heracles close to her body then let him fall through her garments to the ground, imitating in this way the actual birth; and this ceremony is observed to this day by the barbarians whenever they wish to adopt a son. 4.57.1. Since we have sufficiently elaborated the history of the Argonauts and the deeds accomplished by Heracles, it may be appropriate also to record, in accordance with the promise we made, the deeds of his sons. |
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58. Philo of Alexandria, On The Sacrifices of Cain And Abel, 5-8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 166, 167 | 8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word. |
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| 59. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 60. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 91 |
| 61. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 62. Plutarch, On The Birth of The Spirit In Timaeus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144 |
| 63. Plutarch, On Affection For offspring, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 64. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Faure (2022) 58 |
65. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 168 | 102d. But to be carried beyond all bounds and to help in exaggerating our griefs Isay is contrary to nature, and results from our depraved ideas. Therefore this also must be dismissed as injurious and depraved and most unbecoming to right-minded men, but a moderate indulgence is not to be disapproved. "Pray that we be not ill," says Crantor of the Academy, "but if we be ill, pray that sensation be left us, whether one of our members be cut off or torn out." For this insensibility to pain is attained by man only at a great price; for in the former case, we may suppose, it is the body which has been brutalized into such insensibility, |
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66. Plutarch, Aristides, 6.3-6.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152| 6.3. ἀφθάρτῳ μὲν γὰρ εἶναι καὶ τῷ κενῷ καὶ τοῖς στοιχείοις συμβέβηκε, δύναμιν δὲ καὶ σεισμοὶ καὶ κεραυνοὶ καὶ πνευμάτων ὁρμαὶ καὶ ῥευμάτων ἐπιφοραὶ μεγάλην ἔχουσι, δίκης δὲ καὶ θέμιδος οὐδὲν ὅτι μὴ τῷ φρονεῖν καὶ λογίζεσθαι λογίζεσθαι Blass: λογίζεσθαι τὸ θεῖον reasoning about the deity. μεταλαγχάνει. διὸ καὶ τριῶν ὄντων, ἃ πεπόνθασιν οἱ πολλοὶ πρὸς τὸ θεῖον, ζήλου καὶ φόβου καὶ τιμῆς, ζηλοῦν μὲν αὐτοὺς καὶ μακαρίζειν ἐοίκασι κατὰ τὸ ἄφθαρτον καὶ ἀΐδιον, ἐκπλήττεσθαι δὲ καὶ δεδιέναι κατὰ τὸ κύριον καὶ δυνατόν, ἀγαπᾶν δὲ καὶ τιμᾶν καὶ σέβεσθαι κατὰ τὴν δικαιοσύνην. 6.4. ἀλλά, καίπερ οὕτω διακείμενοι, τῆς μὲν ἀθανασίας, ἣν ἡ φύσις ἡμῶν οὐ δέχεται, καὶ τῆς δυνάμεως, ἧς ἐν τῇ τύχῃ τῇ τύχῃ Reiske, Hercher, and Blass with F a S: τύχῃ . κεῖται τὸ πλεῖστον, ἐπιθυμοῦσι, τὴν δʼ ἀρετήν, ὃ μόνον ἐστὶ τῶν θείων ἀγαθῶν ἐφʼ ἡμῖν, ἐν ὑστέρῳ τίθενται, κακῶς φρονοῦντες, ὡς τὸν ἐν δυνάμει καὶ τύχῃ μεγάλῃ καὶ ἀρχῇ βίον ἡ μὲν δικαιοσύνη ποιεῖ θεῖον, ἡ δʼ ἀδικία θηριώδη. | 6.3. 6.4. |
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| 67. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
| 68. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 143, 144, 152 |
69. New Testament, John, 1.1, 1.3-1.4, 2.1-2.11, 17.24-17.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 144, 152, 182, 190, 249| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 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· 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. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was 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. 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." |
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| 70. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 97 |
| 71. Plutarch, On Brotherly Love, 18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 360 |
| 72. Plutarch, Table Talk, 9.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 360 |
| 73. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 197, 198, 199, 200 |
| 74. Plutarch, Whether Land Or Sea Animals Are More Clever, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 75. Cornutus, De Natura Deorum, 16.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 194 |
| 76. Plutarch, Pelopidas, 6.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 77. Epictetus, Discourses, 1.12.5, 1.30.3, 2.14.11-2.14.13, 4.8.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144, 152 |
| 78. Plutarch, Lucullus, 180 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
79. Plutarch, Demetrius, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152| 4.1. τοῦ μέντοι καὶ φιλάνθρωπον φύσει καὶ φιλεταῖρον γεγονέναι τὸν Δημήτριον ἐν ἀρχῇ παράδειγμα τοιοῦτόν ἐστιν εἰπεῖν. Μιθριδάτης ὁ Ἀριοβαρζάνου παῖς ἑταῖρος ἦν αὐτοῦ καὶ καθʼ ἡλικίαν καὶ καθʼ ἡλικίαν Ziegler: καθʼ ἡλικίαν καί. συνήθης, ἐθεράπευε δὲ Ἀντίγονον, οὔτε ὢν οὔτε δοκῶν πονηρός, ἐκ δὲ ἐνυπνίου τινὸς ὑποψίαν Ἀντιγόνῳ παρέσχεν. | 4.1. |
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| 80. Plutarch, Marcellus, 10.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 81. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 143, 144, 152 |
| 82. Seneca The Younger, De Beneficiis, 4.7-4.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 196 |
| 83. Plutarch, On Living Unoticed, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
| 84. Plutarch, On Superstition, 20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 32 |
| 85. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 152 |
| 86. Zenobius, Proverbs of Lucillus Tarrhaeus And Didymus, 3.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 3 |
| 87. Aelius Aristides, Orations, 1.92-1.184, 1.404, 37.5, 37.9, 37.14, 37.20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 318, 338, 359, 362 |
| 88. Censorinus, De Die Natali, 18.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 52 |
| 89. Alcinous, Handbook of Platonism, 13.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 90. Clement of Alexandria, Excerpts From Theodotus, 6.1-6.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 182 |
| 91. Clement of Alexandria, Miscellanies, 1.21.105, 1.176.1-1.176.2, 2.2.5, 7.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 190, 243, 249 |
| 92. Corpus Hermeticum, Poimandres, 11, 5-10 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 194 |
93. Pausanias, Description of Greece, 1.23.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 338| 1.23.5. ἔστι δὲ λίθος οὐ μέγας, ἀλλʼ ὅσον καθίζεσθαι μικρὸν ἄνδρα· ἐπὶ τούτῳ λέγουσιν, ἡνίκα Διόνυσος ἦλθεν ἐς τὴν γῆν, ἀναπαύσασθαι τὸν Σιληνόν. τοὺς γὰρ ἡλικίᾳ τῶν Σατύρων προήκοντας ὀνομάζουσι Σιληνούς· περὶ δὲ Σατύρων, οἵτινές εἰσιν, ἑτέρου πλέον ἐθέλων ἐπίστασθαι πολλοῖς αὐτῶν τούτων ἕνεκα ἐς λόγους ἦλθον. ἔφη δὲ Εὔφημος Κὰρ ἀνὴρ πλέων ἐς Ἰταλίαν ἁμαρτεῖν ὑπὸ ἀνέμων τοῦ πλοῦ καὶ ἐς τὴν ἔξω θάλασσαν, ἐς ἣν οὐκέτι πλέουσιν, ἐξενεχθῆναι. νήσους δὲ εἶναι μὲν ἔλεγεν ἐρήμους πολλάς, ἐν δὲ ἄλλαις οἰκεῖν ἄνδρας ἀγρίους· | 1.23.5. There is also a smallish stone, just large enough to serve as a seat to a little man. On it legend says Silenus rested when Dionysus came to the land. The oldest of the Satyrs they call Sileni. Wishing to know better than most people who the Satyrs are I have inquired from many about this very point. Euphemus the Carian said that on a voyage to Italy he was driven out of his course by winds and was carried into the outer sea, beyond the course of seamen. He affirmed that there were many uninhabited islands, while in others lived wild men. The sailors did not wish to put in at the latter, |
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| 94. Justin, Dialogue With Trypho, 1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 111 |
| 95. Maximus of Tyre, Dialexeis, 35.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 96. Numenius of Apamea, Fragments, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 197 |
| 97. Galen, On Crises, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 112 |
| 98. Numenius of Apamea, Fragments, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 197 |
| 99. Nag Hammadi, The Tripartite Tractate, 76.3-85.37 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 194 |
| 100. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 203 |
| 101. Porphyry, Aids To The Study of The Intelligibles, 29 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 184 |
| 102. Porphyry, Commentary On Ptolemy'S 'Harmonics', 3.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
| 103. Porphyry, Philosophy From Oracles, 345 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 203 |
| 104. Porphyry, On The Cave of The Nymphs, 21-28, 32, 34-35, 195 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 202 |
| 105. Iamblichus, Protrepticus, 69 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 184 |
| 106. Eusebius of Caesarea, Preparation For The Gospel, 11.19.1-11.19.3, 12.17.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 190, 192 |
| 107. Plotinus, Enneads, 4.3.4, 5.6.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 182, 184 |
| 108. Origen, Commentary On John, 1.19.109-111, 1.37.275, 1.37.274, 1.37.273, 1.37.272, 1.37.271, 1.37.270, 1.37.276, 1.37.269, 6.39.194, 6.39.197, 6.39.196, 6.39.195, 118 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 205 |
| 109. Iamblichus, Concerning The Mysteries, 1.8, 3.2, 3.11, 3.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 363, 365 |
| 110. Anon., Protevangelium of James, 1.2, 3.3, 5.1, 6.1, 8.1-8.2, 18.2, 22.3, 23.3, 24.2-24.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos, cosmic sympathy Found in books: Maier and Waldner (2022) 74, 75, 76 |
| 111. Eusebius of Caesarea, Ecclesiastical History, 6.19 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 318 |
112. Origen, Against Celsus, 3.24, 4.92 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos/ cosmic •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 184; Tanaseanu-Döbler and von Alvensleben (2020) 132 | 3.24. And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. 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. |
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| 113. Porphyry, On Statues, 195 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 202 |
| 114. Iamblichus, De Communi Mathematica Scientia, 33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 184 |
115. Diogenes Laertius, Lives of The Philosophers, 7.147 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 111 | 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. |
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| 116. Himerius, Orations, 5.42, 47.12-47.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 357, 359 |
117. Augustine, The City of God, 1.36, 2.7, 18.41-18.44, 18.51 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 219 | 1.36. But I have still some things to say in confutation of those who refer the disasters of the Roman republic to our religion, because it prohibits the offering of sacrifices to the gods. For this end I must recount all, or as many as may seem sufficient, of the disasters which befell that city and its subject provinces, before these sacrifices were prohibited; for all these disasters they would doubtless have attributed to us, if at that time our religion had shed its light upon them, and had prohibited their sacrifices. I must then go on to show what social well-being the true God, in whose hand are all kingdoms, vouchsafed to grant to them that their empire might increase. I must show why He did so, and how their false gods, instead of at all aiding them, greatly injured them by guile and deceit. And, lastly, I must meet those who, when on this point convinced and confuted by irrefragable proofs, endeavor to maintain that they worship the gods, not hoping for the present advantages of this life, but for those which are to be enjoyed after death. And this, if I am not mistaken, will be the most difficult part of my task, and will be worthy of the loftiest argument; for we must then enter the lists with the philosophers, not the mere common herd of philosophers, but the most renowned, who in many points agree with ourselves, as regarding the immortality of the soul, and that the true God created the world, and by His providence rules all He has created. But as they differ from us on other points, we must not shrink from the task of exposing their errors, that, having refuted the gainsaying of the wicked with such ability as God may vouchsafe, we may assert the city of God, and true piety, and the worship of God, to which alone the promise of true and everlasting felicity is attached. Here, then, let us conclude, that we may enter on these subjects in a fresh book. 2.7. But will they perhaps remind us of the schools of the philosophers, and their disputations? In the first place, these belong not to Rome, but to Greece; and even if we yield to them that they are now Roman, because Greece itself has become a Roman province, still the teachings of the philosophers are not the commandments of the gods, but the discoveries of men, who, at the prompting of their own speculative ability, made efforts to discover the hidden laws of nature, and the right and wrong in ethics, and in dialectic what was consequent according to the rules of logic, and what was inconsequent and erroneous. And some of them, by God's help, made great discoveries; but when left to themselves they were betrayed by human infirmity, and fell into mistakes. And this was ordered by divine providence, that their pride might be restrained, and that by their example it might be pointed out that it is humility which has access to the highest regions. But of this we shall have more to say, if the Lord God of truth permit, in its own place. However, if the philosophers have made any discoveries which are sufficient to guide men to virtue and blessedness, would it not have been greater justice to vote divine honors to them? Were it not more accordant with every virtuous sentiment to read Plato's writings in a Temple of Plato, than to be present in the temples of devils to witness the priests of Cybele mutilating themselves, the effeminate being consecrated, the raving fanatics cutting themselves, and whatever other cruel or shameful, or shamefully cruel or cruelly shameful, ceremony is enjoined by the ritual of such gods as these? Were it not a more suitable education, and more likely to prompt the youth to virtue, if they heard public recitals of the laws of the gods, instead of the vain laudation of the customs and laws of their ancestors? Certainly all the worshippers of the Roman gods, when once they are possessed by what Persius calls the burning poison of lust, prefer to witness the deeds of Jupiter rather than to hear what Plato taught or Cato censured. Hence the young profligate in Terence, when he sees on the wall a fresco representing the fabled descent of Jupiter into the lap of Danaë in the form of a golden shower, accepts this as authoritative precedent for his own licentiousness, and boasts that he is an imitator of God. And what God? he says. He who with His thunder shakes the loftiest temples. And was I, a poor creature compared to Him, to make bones of it? No; I did it, and with all my heart. 18.41. But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God. 18.42. One of the Ptolemies, kings of Egypt, desired to know and have these sacred books. For after Alexander of Macedon, who is also styled the Great, had by his most wonderful, but by no means enduring power, subdued the whole of Asia, yea, almost the whole world, partly by force of arms, partly by terror, and, among other kingdoms of the East, had entered and obtained Judea also, on his death his generals did not peaceably divide that most ample kingdom among them for a possession, but rather dissipated it, wasting all things by wars. Then Egypt began to have the Ptolemies as her kings. The first of them, the son of Lagus, carried many captive out of Judea into Egypt. But another Ptolemy, called Philadelphus, who succeeded him, permitted all whom he had brought under the yoke to return free; and more than that, sent kingly gifts to the temple of God, and begged Eleazar, who was the high priest, to give him the Scriptures, which he had heard by report were truly divine, and therefore greatly desired to have in that most noble library he had made. When the high priest had sent them to him in Hebrew, he afterwards demanded interpreters of him, and there were given him seventy-two, out of each of the twelve tribes six men, most learned in both languages, to wit, the Hebrew and Greek and their translation is now by custom called the Septuagint. It is reported, indeed, that there was an agreement in their words so wonderful, stupendous, and plainly divine, that when they had sat at this work, each one apart (for so it pleased Ptolemy to test their fidelity), they differed from each other in no word which had the same meaning and force, or, in the order of the words; but, as if the translators had been one, so what all had translated was one, because in very deed the one Spirit had been in them all. And they received so wonderful a gift of God, in order that the authority of these Scriptures might be commended not as human but divine, as indeed it was, for the benefit of the nations who should at some time believe, as we now see them doing. 18.43. For while there were other interpreters who translated these sacred oracles out of the Hebrew tongue into Greek, as Aquila, Symmachus, and Theodotion, and also that translation which, as the name of the author is unknown, is quoted as the fifth edition, yet the Church has received this Septuagint translation just as if it were the only one; and it has been used by the Greek Christian people, most of whom are not aware that there is any other. From this translation there has also been made a translation in the Latin tongue, which the Latin churches use. Our times, however, have enjoyed the advantage of the presbyter Jerome, a man most learned, and skilled in all three languages, who translated these same Scriptures into the Latin speech, not from the Greek, but from the Hebrew. But although the Jews acknowledge this very learned labor of his to be faithful, while they contend that the Septuagint translators have erred in many places, still the churches of Christ judge that no one should be preferred to the authority of so many men, chosen for this very great work by Eleazar, who was then high priest; for even if there had not appeared in them one spirit, without doubt divine, and the seventy learned men had, after the manner of men, compared together the words of their translation, that what pleased them all might stand, no single translator ought to be preferred to them; but since so great a sign of divinity has appeared in them, certainly, if any other translator of their Scriptures from the Hebrew into any other tongue is faithful, in that case he agrees with these seventy translators, and if he is not found to agree with them, then we ought to believe that the prophetic gift is with them. For the same Spirit who was in the prophets when they spoke these things was also in the seventy men when they translated them, so that assuredly they could also say something else, just as if the prophet himself had said both, because it would be the same Spirit who said both; and could say the same thing differently, so that, although the words were not the same, yet the same meaning should shine forth to those of good understanding; and could omit or add something, so that even by this it might be shown that there was in that work not human bondage, which the translator owed to the words, but rather divine power, which filled and ruled the mind of the translator. Some, however, have thought that the Greek copies of the Septuagint version should be emended from the Hebrew copies; yet they did not dare to take away what the Hebrew lacked and the Septuagint had, but only added what was found in the Hebrew copies and was lacking in the Septuagint, and noted them by placing at the beginning of the verses certain marks in the form of stars which they call asterisks. And those things which the Hebrew copies have not, but the Septuagint have, they have in like manner marked at the beginning of the verses by horizontal spit-shaped marks like those by which we denote ounces; and many copies having these marks are circulated even in Latin. But we cannot, without inspecting both kinds of copies, find out those things which are neither omitted nor added, but expressed differently, whether they yield another meaning not in itself unsuitable, or can be shown to explain the same meaning in another way. If, then, as it behooves us, we behold nothing else in these Scriptures than what the Spirit of God has spoken through men, if anything is in the Hebrew copies and is not in the version of the Seventy, the Spirit of God did not choose to say it through them, but only through the prophets. But whatever is in the Septuagint and not in the Hebrew copies, the same Spirit chose rather to say through the latter, thus showing that both were prophets. For in that manner He spoke as He chose, some things through Isaiah, some through Jeremiah, some through several prophets, or else the same thing through this prophet and through that. Further, whatever is found in both editions, that one and the same Spirit willed to say through both, but so as that the former preceded in prophesying, and the latter followed in prophetically interpreting them; because, as the one Spirit of peace was in the former when they spoke true and concordant words, so the selfsame one Spirit has appeared in the latter, when, without mutual conference they yet interpreted all things as if with one mouth. 18.44. But some one may say, How shall I know whether the prophet Jonah said to the Ninevites, 'Yet three days and Nineveh shall be overthrown,' or forty days? Jonah 3:4 For who does not see that the prophet could not say both, when he was sent to terrify the city by the threat of imminent ruin? For if its destruction was to take place on the third day, it certainly could not be on the fortieth; but if on the fortieth, then certainly not on the third. If, then, I am asked which of these Jonah may have said, I rather think what is read in the Hebrew, Yet forty days and Nineveh shall be overthrown. Yet the Seventy, interpreting long afterward, could say what was different and yet pertinent to the matter, and agree in the self-same meaning, although under a different signification. And this may admonish the reader not to despise the authority of either, but to raise himself above the history, and search for those things which the history itself was written to set forth. These things, indeed, took place in the city of Nineveh, but they also signified something else too great to apply to that city; just as, when it happened that the prophet himself was three days in the whale's belly, it signified besides, that He who is Lord of all the prophets should be three days in the depths of hell. Wherefore, if that city is rightly held as prophetically representing the Church of the Gentiles, to wit, as brought down by penitence, so as no longer to be what it had been, since this was done by Christ in the Church of the Gentiles, which Nineveh represented, Christ Himself was signified both by the forty and by the three days: by the forty, because He spent that number of days with His disciples after the resurrection, and then ascended into heaven, but by the three days, because He rose on the third day. So that, if the reader desires nothing else than to adhere to the history of events, he may be aroused from his sleep by the Septuagint interpreters, as well as the prophets, to search into the depth of the prophecy, as if they had said, In the forty days seek Him in whom you may also find the three days - the one you will find in His ascension, the other in His resurrection. Because that which could be most suitably signified by both numbers, of which one is used by Jonah the prophet, the other by the prophecy of the Septuagint version, the one and self-same Spirit has spoken. I dread prolixity, so that I must not demonstrate this by many instances in which the seventy interpreters may be thought to differ from the Hebrew, and yet, when well understood, are found to agree. For which reason I also, according to my capacity, following the footsteps of the apostles, who themselves have quoted prophetic testimonies from both, that is, from the Hebrew and the Septuagint, have thought that both should be used as authoritative, since both are one, and divine. But let us now follow out as we can what remains. 18.51. But the devil, seeing the temples of the demons deserted, and the human race running to the name of the liberating Mediator, has moved the heretics under the Christian name to resist the Christian doctrine, as if they could be kept in the city of God indifferently without any correction, just as the city of confusion indifferently held the philosophers who were of diverse and adverse opinions. Those, therefore, in the Church of Christ who savor anything morbid and depraved, and, on being corrected that they may savor what is wholesome and right, contumaciously resist, and will not amend their pestiferous and deadly dogmas, but persist in defending them, become heretics, and, going without, are to be reckoned as enemies who serve for her discipline. For even thus they profit by their wickedness those true Catholic members of Christ, since God makes a good use even of the wicked, and all things work together for good to them that love Him. Romans 8:28 For all the enemies of the Church, whatever error blinds or malice depraves them, exercise her patience if they receive the power to afflict her corporally; and if they only oppose her by wicked thought, they exercise her wisdom: but at the same time, if these enemies are loved, they exercise her benevolence, or even her beneficence, whether she deals with them by persuasive doctrine or by terrible discipline. And thus the devil, the prince of the impious city, when he stirs up his own vessels against the city of God that sojourns in this world, is permitted to do her no harm. For without doubt the divine providence procures for her both consolation through prosperity, that she may not be broken by adversity, and trial through adversity, that she may not be corrupted by prosperity; and thus each is tempered by the other, as we recognize in the Psalms that voice which arises from no other cause, According to the multitude of my griefs in my heart, Your consolations have delighted my soul. Hence also is that saying of the apostle, Rejoicing in hope, patient in tribulation. Romans 12:12 For it is not to be thought that what the same teacher says can at any time fail, Whoever will live piously in Christ shall suffer persecution. 2 Timothy 3:12 Because even when those who are without do not rage, and thus there seems to be, and really is, tranquillity, which brings very much consolation, especially to the weak, yet there are not wanting, yea, there are many within who by their abandoned manners torment the hearts of those who live piously, since by them the Christian and Catholic name is blasphemed; and the dearer that name is to those who will live piously in Christ, the more do they grieve that through the wicked, who have a place within, it comes to be less loved than pious minds desire. The heretics themselves also, since they are thought to have the Christian name and sacraments, Scriptures, and profession, cause great grief in the hearts of the pious, both because many who wish to be Christians are compelled by their dissensions to hesitate, and many evil-speakers also find in them matter for blaspheming the Christian name, because they too are at any rate called Christians. By these and similar depraved manners and errors of men, those who will live piously in Christ suffer persecution, even when no one molests or vexes their body; for they suffer this persecution, not in their bodies, but in their hearts. Whence is that word, According to the multitude of my griefs in my heart; for he does not say, in my body. Yet, on the other hand, none of them can perish, because the immutable divine promises are thought of. And because the apostle says, The Lord knows them that are His; 2 Timothy 2:19 for whom He did foreknow, He also predestinated [to be] conformed to the image of His Son, Romans 8:29 none of them can perish; therefore it follows in that psalm, Your consolations have delighted my soul. But that grief which arises in the hearts of the pious, who are persecuted by the manners of bad or false Christians, is profitable to the sufferers, because it proceeds from the charity in which they do not wish them either to perish or to hinder the salvation of others. Finally, great consolations grow out of their chastisement, which imbue the souls of the pious with a fecundity as great as the pains with which they were troubled concerning their own perdition. Thus in this world, in these evil days, not only from the time of the bodily presence of Christ and His apostles, but even from that of Abel, whom first his wicked brother slew because he was righteous, 1 John 3:12 and thenceforth even to the end of this world, the Church has gone forward on pilgrimage amid the persecutions of the world and the consolations of God. |
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| 118. Syrianus, In Aristotelis Metaphysica Commentaria, 119 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 192 |
| 119. Marinus, Vita Proclus, 10, 36-37, 19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 289, 372 |
| 120. Sallustius, On The Gods, 4.9, 18.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022) 208; Tanaseanu-Döbler and von Alvensleben (2020) 365 |
| 121. Proclus, Hymni, 7.16, 7.23 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 317, 367 |
| 122. Proclus, In Platonis Parmenidem Commentarii, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 332, 363 |
| 123. Proclus, Commentary On Plato'S Republic, 1.5-1.7, 1.11, 1.113, 2.31-2.32 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/ cosmic •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 184, 185, 192; Tanaseanu-Döbler and von Alvensleben (2020) 338, 348 |
| 124. Proclus, Theologia Platonica ( ), 1.7.31, 3.24, 6.11.52, 6.13.66, 6.15.72, 6.19.91, 6.22.97 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 326, 340, 346, 362 |
| 125. Stobaeus, Anthology, 1.3.38, 1.5.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 38 |
| 126. Aenas of Gaza, Letters, 18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 168 |
| 127. Damaskios, De Principiis, 123, 316.18-317.4, 318.9, 318.10, 318.11, 318.12, 318.13 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 56 |
| 128. Proclus, In Platonis Timaeum Commentarii, 1.1-1.204, 1.26.13, 1.84.20, 1.84.27-1.84.28, 1.85.27, 1.327, 2.95, 2.145, 2.284, 3.241, 3.346 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cosmos/ cosmic •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 208; Tanaseanu-Döbler and von Alvensleben (2020) 33, 318, 320, 326, 327, 328, 329, 331, 332, 333, 334, 336, 337, 346, 348, 350, 353, 357, 358, 359, 360, 362, 363, 365, 367 |
| 129. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 32 (6th cent. CE - 6th cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 111 |
| 130. Theon of Smyrna, Expositio, 14.18-16.2 Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 243 |
| 131. Julius Pollux, Onomastikon, 5.165 Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 152 |
| 132. De Providentia, Fragmenta, 1 Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
| 133. Origen, Homilia In Ieremiam, 5.3 Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 190 |
| 134. Heraclitus, Allegoriae, 19.8, 68.2, 72.4 Tagged with subjects: •cosmos/ cosmic •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 194; Tanaseanu-Döbler and von Alvensleben (2020) 318 |
| 135. Akathistos Hymnos, Stanza, 17 Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 219 |
| 136. Iamblichus, De Anima, 19.25 (missingth cent. CE - iamblicusth cent. CE) Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 184, 188 |
| 137. Papyri, Derveni Papyrus, 12-14, 11 Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 3 |
| 138. Various, Anthologia Graeca, 16.65 Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 272 |
| 139. Zeno, Testimonia Et Fragmenta, 1.179 Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
140. Vergil, Aeneis, 6.24-6.30 Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 62 | 6.24. And lightly poised, at last, o'er Cumae 's towers. 6.25. Here first to earth come down, he gave to thee 6.26. His gear of wings, Apollo! and ordained 6.27. Vast temples to thy name and altars fair. 6.28. On huge bronze doors Androgeos' death was done; 6.29. And Cecrops' children paid their debt of woe, 6.30. Where, seven and seven,—0 pitiable sight!— |
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| 141. Galen, Di.Dec., None Tagged with subjects: •nan Found in books: Faure (2022) 112 |
| 142. Eudorus, Testimonies And Fragments (Mazzarelli), 25 Tagged with subjects: •cosmos/cosmic Found in books: Hirsch-Luipold (2022) 144 |
| 143. Arist., Gen. Corr., None Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 60 |
| 144. Tzetz., Ex., 42.17-42.25 Tagged with subjects: •cosmos, cosmic Found in books: Faure (2022) 58, 64 |
| 145. Lucian, Lucil., None Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 12 |
| 146. Galen, Phil. Hist., 18 Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 56 |
| 147. Sophocles, M., 9.361 Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 56 |
| 148. Sophocles, P., 3.30 Tagged with subjects: •cosmic order (cosmology, cosmos) Found in books: Ker and Wessels (2020) 56 |
| 149. Harpocration, Lexicon Decem Oratorum, None Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 338 |
| 150. Proclus, In Alcibiadem, 18, 244, 10 Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 348 |
| 151. Proclus, In Cratylum, 53.21, 81.37-81.38, 171.94, 179.106, 184.111, 185.111-185.113 Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 335, 336, 337, 358, 365 |
| 152. Euripides, Iphigenia At Tauris, 221-224 Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 359 |
| 153. Syrianus, In Parmenidem (Wear), None Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 310 |
| 154. Porphyry, De Simulacris (Smith), 359 Tagged with subjects: •cosmos/ cosmic Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 317 |
| 155. Iamblichus, In Timaeum, 14, 20, 7, 21 Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 320 |
| 156. Proclus, Elementatio Theologica, 25-40 Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 328 |
| 157. Pseudo-Aristotle, De Mundo, None Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 334 |
| 158. Hdt., Hes. Theog., 746, 748-752, 747 Tagged with subjects: •nan Found in books: Faure (2022) 56 |
| 159. Porphyrius, In Timaeum, 22, 10 Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 318 |
