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subject book bibliographic info
element, air Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 43, 85, 91, 92, 145, 153, 162, 182, 215, 273, 299, 321, 325, 326, 329, 330, 331
element, commanding, organ of the soul, governing Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 21, 22, 282, 306, 307
element, earth Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 43, 60, 69, 85, 149, 153, 161, 162, 201, 209, 215, 222, 273, 298, 299, 300, 306
element, female, as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 132
element, fifth Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 30
element, fire Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 174, 186, 535, 540, 597
Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 43, 146, 147, 148, 149, 153, 155, 161, 162, 215, 273, 325
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 128, 231
element, fire, as hot Graver (2007), Stoicism and Emotion, 225
element, four education, paideia, παιδεία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 61, 71, 114, 127, 133, 134, 138, 147, 148, 153, 154, 155, 156, 157, 158, 160, 161, 163, 165, 166, 168, 216, 217, 245, 246, 252
element, in africa, libyan inscriptions Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 61
element, in africa, moorish Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 61
element, in exempla, intensification of religious Mueller (2002), Roman Religion in Valerius Maximus, 37, 38, 39, 90, 126, 127, 215
element, in necessity, in thucydides, impersonal Joho (2022), Style and Necessity in Thucydides, 81, 89, 90, 109, 124, 137, 143, 162, 163, 192, 193, 293, 294
element, in soul ineradicable, posidonius, stoic, platonic emotional Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 105, 106, 107
element, in soul, nameless Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 95, 96, 97, 110
element, in soul, plutarch of chaeroneia, middle platonist, music comforts non-rational Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 91
element, in the, soul, divine, immortal Dillon and Timotin (2015), Platonic Theories of Prayer, 17, 19, 116, 153
element, of a law, threat constitutive Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 6, 20, 27, 108, 109, 113, 128, 133, 134, 135, 136, 153, 215, 216
element, of dreams, custom, as Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 114
element, of dreams, law, as Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113
element, of dreams, nature, as Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113
element, of dreams, technê, as Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 114
element, of dreams, time, as Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 114
element, of emotion, cognition, as Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 10, 67, 68, 77, 104, 105, 188, 189
element, of music d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 170
element, of numbers, indefinite dyad, as an Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 105
element, of plot, myth, as constituent Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 14
element, of poetry, aural Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 192
element, of rabbinic curriculum, aggadah, as Alexander (2013), Gender and Timebound Commandments in Judaism. 203
element, of rabbinic curriculum, halakhah, as Alexander (2013), Gender and Timebound Commandments in Judaism. 203
element, of rabbinic curriculum, midrash, as Alexander (2013), Gender and Timebound Commandments in Judaism. 203
element, of rabbinic curriculum, scripture, as Alexander (2013), Gender and Timebound Commandments in Judaism. 181
element, of the soul, posidonius, stoic, the last two capacities called the emotional, pathētikon Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 95
element, poseidon, as a primary Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 230, 231
element, predominance, of one over, another Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200, 201
element, reflected in both jewish and christian sources, public Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 417
element, soul, appetitive Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 230, 231, 232, 233, 235, 238, 368
element, soul, divine Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 11
element, stoicheion Jouanna (2012), Greek Medicine from Hippocrates to Galen, 298, 325, 328
element, suol, spirited Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 230, 231, 232, 235, 239, 368
element, theory of plato, also platonic, academy Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 35, 51
element, travels, plot Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 14, 254
element, water Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 42, 43, 67, 153, 162, 168, 181, 215, 273, 278, 295, 296, 297, 303, 308
Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 86, 249, 250, 252, 258, 263, 269, 270
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 128
element, water, as cosmogonic de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 134, 153, 156, 161, 165, 168, 186, 190, 215
elementa, or principia= gr. elements, lat. stoicheia Tsouni (2019), Antiochus and Peripatetic Ethics, 54, 67, 68
elemental, as material, elements Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 89, 110, 112, 144, 159, 206, 239
elemental, bodies, scientific knowledge, episteme, of the four Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 68
elemental, body, as Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 69
elemental, change Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 85, 95, 100, 101, 102, 103, 104, 105, 107, 134, 136, 147, 150, 152
elemental, change, contrary, contraries, in Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 99, 103, 104, 105, 107, 132, 150, 151, 152
elemental, change, empedocles, denial of Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 160
elemental, change, form, formal principle, εἶδος, in Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96, 140, 147, 148
elemental, change, heat hot, in Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 101, 104, 105, 147, 148
elemental, change, material, matter, ὑλή, in Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96
elemental, cold, quality Jouanna (2012), Greek Medicine from Hippocrates to Galen, 240
elemental, common matter of elements Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 92, 94
elemental, contraries Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 11, 15, 105, 118, 124, 158
elemental, force of cold Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 89, 97, 101, 102, 104, 105, 107, 150, 151, 152, 153, 154, 156
elemental, force of moisture, moist Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 101, 104, 105, 107, 109, 144, 220, 232, 239
elemental, force, air, as vital Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 174, 175, 176, 177, 178, 179, 180, 181, 182, 183
elemental, forces in elements, elemental Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 133, 148
elemental, forces, elements, powers, as constituent parts of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 89, 159, 161, 180
elemental, forces, powers, hippocratic view of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 133, 134, 135, 140
elemental, forces, powers, in sense perception Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 58
elemental, forces, powers, in sexual reproduction Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 110, 144, 146, 147, 148, 152, 156, 183, 239
elemental, forces, powers, pre-socratic views of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 134, 135, 136
elemental, form, formal principle, εἶδος Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96, 103, 104, 105, 107, 109, 150, 151, 161
elemental, generation of elements Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 91, 92, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 107, 109, 150, 161, 177, 178
elemental, generation, elemental, forces, powers, in Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 100, 101, 102, 103, 104, 105, 107, 150
elemental, generation, γενέσις Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 92, 94, 95, 96, 97, 98, 99, 100, 102, 103, 107, 136, 181
elemental, hippocratic view of elements Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 133, 134, 135
elemental, hot quality Jouanna (2012), Greek Medicine from Hippocrates to Galen, 240
elemental, mixture Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 7, 16, 151, 152, 153, 154, 155, 166, 167, 168, 169, 171, 172, 174, 175, 177, 178, 179, 180
elemental, motion, movement Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 95, 96, 97
elemental, motion/change, kinêsis, κίνησις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 154
elemental, pre-socratic views of elements Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 133, 134, 135, 136, 138, 139, 140
elemental, processes Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 18, 20, 24, 28
elemental, transformation, cometary theory, on Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 18
elements Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 24, 25, 26
Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 7, 8, 10, 12, 60, 61, 65, 121, 181
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 9, 55, 57, 58, 59, 60, 102, 130
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 149, 218
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 32, 292, 293
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 21, 214, 215, 223, 224, 225, 226, 233, 234, 235, 236
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 19, 22
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 165, 200, 205, 211, 219, 288, 298, 320
King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 28, 40, 41, 53, 55, 86, 97, 144, 189, 192, 250
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75, 76, 77, 78, 79, 220, 221
Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 31, 33, 65, 102, 174, 239, 305, 414
Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 47, 60, 83, 87, 90, 124, 157, 158, 159, 161, 170, 186, 190, 222
Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 71, 187, 189, 190, 197, 198, 207, 209, 210, 213, 263, 264, 266
Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 7, 25, 28, 29, 32, 51, 57, 94, 98, 99, 157, 161
Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 367
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 50, 61, 170, 171, 175, 208
elements, adonai, jewish magic and ritual, and jewish Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 100, 119, 120, 200
elements, aether King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 62
elements, air Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 199, 205
elements, and geometric proportion Hoenig (2018), Plato's Timaeus and the Latin Tradition, 260
elements, animals, created from four Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75, 76, 77, 78, 79, 220
elements, aramaic magic and Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 65, 120, 198
elements, archedemus, on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
elements, aristotle on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 154
elements, as legacy of presocratics Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 114
elements, athena itonia in boiotia, putative chthonic Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 120, 121, 122, 123, 124, 125, 126, 128, 129, 130
elements, bacchic rites, gendered Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 29
elements, body, of christ, taken from the Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 367, 368
elements, carried through all, in initiation Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 301
elements, carried through all, in initiation, mystery-cult of at colossae Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 303
elements, causal role in earthquakes Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247
elements, chance, as a cause of a ratio of Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 135
elements, christian tradition, and christian Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 13, 21, 48, 92, 100, 103, 122, 130, 219, 223, 279, 280, 281, 283, 287, 288, 289, 290, 291, 296
elements, combinability Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 181
elements, compared to cleanthes and zeno, on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
elements, comparison of Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 129, 131, 132, 134, 135, 136, 137
elements, concord, created out of discordant Pinheiro et al. (2015), Philosophy and the Ancient Novel, 39
elements, contents, wisdom Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 263, 264
elements, corruption Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 5, 7, 9, 12
elements, cosmological Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 194, 196, 201, 205, 206, 218, 358, 359
elements, creation of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 153, 160, 163
elements, definition of Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 61, 63
elements, differentiae Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 61, 62, 64, 65, 81
elements, divine being Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 44, 45, 54, 55
elements, dramatic Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 33
elements, egyptian Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 351
elements, empedoclean Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 115
elements, empedocleo-lucretian background in metamorphoses, four Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 106, 176, 310
elements, empedocles, and four Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 141
elements, empedocles, as making soul the Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 150
elements, ephesians, gnostic Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 41, 56, 258
elements, ether, fifth substance Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 14, 15, 16, 17
elements, eucharist Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 57, 208, 210, 211, 212, 216, 219, 342, 398, 399, 401
elements, euclid Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 362, 363, 367, 380, 391, 392, 394, 395
elements, euclid’s Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 595, 676
elements, finos films, ‘folk’ song/tale Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 358, 360, 361, 362, 372, 376, 388, 397
elements, fire Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 17, 21, 44, 57, 58, 59, 79, 80, 97, 101, 104
elements, fire, one of the four Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 74
elements, first/fifth, element, Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 8, 10, 22
elements, four Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 30, 88, 93, 94, 97, 98, 99, 100, 101, 105, 106, 107, 108, 109, 110, 111, 147, 234, 237
Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 47, 129, 173, 174
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 230
Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 105
elements, four in universe Hoenig (2018), Plato's Timaeus and the Latin Tradition, 155, 178
elements, four, of foodstuffs van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 83
elements, generated first in stoic cosmogony Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 17, 23, 29
elements, generation, of Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 7, 9, 41, 80, 82, 86, 92, 103
elements, homer, ethnographic Wolfsdorf (2020), Early Greek Ethics, 498
elements, homer, mycenean in Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 23, 24
elements, homeric Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 6, 10, 79, 141, 195
elements, imbalance, of the Jouanna (2012), Greek Medicine from Hippocrates to Galen, 215
elements, in aristotle Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111
elements, in creation of cosmos Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
elements, in exempla, visual Langlands (2018), Exemplary Ethics in Ancient Rome, 21
elements, in john chrysostom, theatrical Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 106, 118, 119, 120, 121
elements, in magic, greco-roman, jewish Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 26, 50, 135
elements, in mystery cult, cosmological Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196
elements, in pseudo-eupolemus, alleged samaritan historian who wrote in greek, un-jewish Feldman (2006), Judaism and Hellenism Reconsidered, 125
elements, in stoicism, deities and Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 119, 120, 127, 128, 129
elements, in the body, hippocratics, on Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 132, 133, 134, 136, 138, 139, 140
elements, inertness of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 115
elements, interchangeability Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 17, 18, 19, 20, 191, 231, 244, 246, 247, 308, 309
elements, intermediate, exhalations - between Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 22, 23
elements, isis, mistress of all the Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
elements, jewish magic and ritual, and jewish Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 10, 13, 17, 21, 68, 99, 100, 103, 119, 120, 122, 130, 137, 138, 142, 143, 147, 148, 153, 155, 157, 197, 200, 201, 207, 222, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 271, 277
elements, kosmos, and the Horkey (2019), Cosmos in the Ancient World, 26, 99, 100, 103
elements, language, and Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 56
elements, matter, the so-called Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 5, 6, 14, 17, 23, 152
elements, mesopotamian magic, ritual and religion, and mesopotamian Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 5, 10, 13, 19, 21, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 77, 82, 83, 84, 85, 147, 185, 239, 243, 249, 250, 253
elements, metrical sacred regulations Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 173, 174
elements, mistress isis, and of they are her slaves Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
elements, mistress of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
elements, mistress of isis, and Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
elements, mistress of slaves of isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 141, 323
elements, mixture, of the four primary Jouanna (2012), Greek Medicine from Hippocrates to Galen, 288
elements, multiple causation Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 246, 247
elements, myth of er, of the Horkey (2019), Cosmos in the Ancient World, 55, 68, 71, 88, 95, 104
elements, myus, natural Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 85, 92, 93
elements, nubian magic and ritual, and nubian Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 6, 7, 8, 10, 34, 35, 36, 37, 38, 39, 40, 216, 217, 223
elements, number of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 121
elements, oath-rituals Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 192, 204
elements, of buildings and monuments, columns, capitals, facades, water sculpture, on architectural spouts Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 167
elements, of cult, apollo of delphi on, determining Mikalson (2010), Greek Popular Religion in Greek Philosophy, 1, 57, 58, 63, 64, 73, 75, 76, 100, 105, 108, 109, 131, 132, 133, 134, 135, 136, 137, 138, 163, 165, 172, 179, 213
elements, of cult, divination, establishing Mikalson (2010), Greek Popular Religion in Greek Philosophy, 81, 96, 111, 122, 130, 131, 132, 133, 134, 135, 136, 137, 138, 177, 196
elements, of cultural repertoire, motifs Hayes (2022), The Literature of the Sages: A Re-Visioning, 264, 295
elements, of isis, mistress of all the Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 141
elements, of narratio Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 155, 158
elements, of physics, proclus d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128, 142, 334
elements, of piyyut, piyyutim, terminology for Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 42
elements, of plato’s aporetic, philosophy Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 42
elements, of rabbinic curriculum, torah, includes all Alexander (2013), Gender and Timebound Commandments in Judaism. 203, 204
elements, of soul, psyche King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 189
elements, of textuality, hittite graphic historiography, didactic use of Carr (2004), Writing on the Tablet of the Heart: Origins of Scripture and Literature, 142
elements, of the biblical descriptions of day of the lord, depicting flood using Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 64, 69
elements, of the eucharist Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 57, 429
elements, of the world Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 90, 91, 92
elements, of theology, lost d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 294
elements, of theology, proclus Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 235
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 50, 62, 67, 68, 72, 142, 178, 208, 294, 317, 333, 334
elements, of theology, proclus diadochus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 593, 595
elements, of virtue, uirtus, elementa, uirtutis virtue Mueller (2002), Roman Religion in Valerius Maximus, 149, 150, 151
elements, order of generation of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 18, 26, 27
elements, philo of alexandria, on the four Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 76
elements, physical Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 117, 141, 150, 169, 174, 217, 256, 264, 266, 281
elements, plato Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 11, 181
elements, plato, on the Hoenig (2018), Plato's Timaeus and the Latin Tradition, 274
elements, principle, ἀρχή, of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 148
elements, principles and causes, simplicius, on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 111
elements, procedure, legal, procedural Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 123, 124, 125, 126, 127, 172, 253, 279
elements, proclus, commentary on the first book of euclids d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 31, 61, 170, 172, 180, 195, 320
elements, ps.-justinian’s de monarchia, aristotelian Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 501
elements, qualities of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 117
elements, roman, and non-roman Gruen (2011), Rethinking the Other in Antiquity, 346, 347, 348, 349, 350
elements, sabaoth, jewish magic and ritual, and jewish Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 100, 119, 120, 155, 185, 197, 200
elements, sequence of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 259, 260
elements, so-called Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 6, 8, 10, 11, 12, 17, 22, 23, 24, 25, 34, 59, 155, 181, 196
elements, soul, and the Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196
elements, stoic theory of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 17, 24, 25
elements, stoicheia Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 37, 40, 41, 42, 43, 177, 197
elements, testaments of the twelve patriarchs, apocalyptic Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 169, 170
elements, theory of four Jouanna (2012), Greek Medicine from Hippocrates to Galen, 336, 358
elements, timaeus, on four Hoenig (2018), Plato's Timaeus and the Latin Tradition, 260
elements, tomis, and empedoclean Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 251, 252, 261, 262
elements, traces of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 118
elements, tragic Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 33
elements, vase-painting, typical de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 231, 233, 239, 246, 247
elements, wisdom Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 112
elements, world in paul, its Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 90, 91, 92
elements, worship of elders Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 117, 118, 119, 120, 121, 122, 123
elements, zeno, on Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13
elements/information, biographical Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 38, 88
elements/roots, empedocles Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 127, 128, 129, 157
epistolography, elements Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 253
expressions/elements, liturgical Allison (2018), 4 Baruch, 21, 28, 104, 148, 199, 271, 283, 336, 406, 407, 408, 409, 411, 412, 440
expressions/elements, liturgical long-sleepers, legends of Allison (2018), 4 Baruch, 212, 213, 214, 215, 216, 217, 218, 219, 220
expressions/elements, liturgical luke, gospel of Allison (2018), 4 Baruch, 24, 64, 143, 231, 279, 287
four-element, physics, elements Graver (2007), Stoicism and Emotion, 19, 225

List of validated texts:
58 validated results for "element"
1. Septuagint, Tobit, 8.10 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Liturgical expressions/elements, Luke, Gospel of • motifs, elements of cultural repertoire

 Found in books: Allison (2018), 4 Baruch, 231; Hayes (2022), The Literature of the Sages: A Re-Visioning, 295

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8.10 with the thought, "Perhaps he too will die."'' None
2. Hebrew Bible, Genesis, 1.1-1.3, 1.25-1.28, 1.31, 2.7, 9.20 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Abraham, the element of light • Sabbath, as passive element, but not contradict creativity • Sex, and sadistic elements • Water, element • Womb imagery, combines elements of water and darkness • animals, created from four elements • elements • elements, four

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 149, 218; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 94, 101; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 173, 206, 207; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75, 77, 78, 221; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 86, 250

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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׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 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׃
1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 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׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃' ' None		sup>
1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light.
1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. 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.
2.7 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.
9.20 And Noah, the man of the land, began and planted a vineyard.'' None
3. Hesiod, Works And Days, 121-123, 800 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • air (element) • cosmological elements • earth (element) • fire (element) • gods as elements, names of the gods

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 149, 321; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201, 206

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121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—'122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων,
800 Ἐν δὲ τετάρτῃ μηνὸς ἄγεσθαι οἶκον ἄκοιτιν ' None		sup>
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
800 When you a lovely stream of water find, ' None
4. Hesiod, Theogony, 126-127, 350, 884 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • air (element) • earth (element) • gods as elements, Olympian gods • gods as elements, names of the gods • water (element)

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 50, 145, 147; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 67, 85, 296

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126 Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ'127 Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτοι,
350 Δωρίς τε Πρυμνώ τε καὶ Οὐρανίη θεοειδὴς
884 Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν ' None		sup>
126 To many-valed Olympus found their way.'127 Therefore, Olympian Muses, tell to me,
350 The loud-voiced Cerberus who eats raw meat,
884 Because he is upright, the clamorou ' None
5. Homer, Iliad, 14.246 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • air (element) • earth (element) • fire (element) • gods as elements, Olympian gods • gods as elements, names of the gods • water (element)

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 43

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14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·'' None		sup>
14.246 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, '' None
6. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • water (element) • water,as cosmogonic element

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 295; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215
7. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • air (element) • cosmological elements • earth (element) • elemental processes • elements • fire (element) • water (element)

 Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 18, 20, 21, 24; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 161, 162, 326; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 41; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201
8. Hebrew Bible, Zechariah, 9.14 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Depicting Flood using elements of the biblical descriptions of Day of the Lord • Liturgical expressions/elements, Luke, Gospel of

 Found in books: Allison (2018), 4 Baruch, 143; Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 64

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9.14 וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃'' None		sup>
9.14 And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.'' None
9. Herodotus, Histories, 4.13-4.15, 4.36, 4.59, 4.67 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Myus, natural elements • Tomis, and Empedoclean elements • air (element) • gods as elements, names of the gods

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 92; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 93; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 251

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4.13 ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι. 4.14 καὶ ὅθεν μὲν ἦν Ἀριστέης ὁ ταῦτα εἴπας, εἴρηκα, τὸν δὲ περὶ αὐτοῦ ἤκουον λόγον ἐν Προκοννήσῳ καί Κυζίκῳ, λέξω. Ἀριστέην γὰρ λέγουσι, ἐόντα τῶν ἀστῶν οὐδενὸς γένος ὑποδεέστερον, ἐσελθόντα ἐς κναφήιον ἐν Προκοννήσῳ ἀποθανεῖν, καὶ τόν κναφέα κατακληίσαντα τὸ ἐργαστήριον οἴχεσθαι ἀγγελέοντα τοῖσι προσήκουσι τῷ νεκρῷ. ἐσκεδασμένου δὲ ἤδη τοῦ λόγου ἀνὰ τὴν πόλιν ὡς τεθνεώς εἴη ὁ Ἀριστέης, ἐς ἀμφισβασίας τοῖσι λέγουσι ἀπικνέεσθαι ἄνδρα Κυζικηνὸν ἥκοντα ἐξ Ἀρτάκης πόλιος, φάντα συντυχεῖν τε οἱ ἰόντι ἐπὶ Κυζίκου καὶ ἐς λόγους ἀπικέσθαι. καὶ τοῦτον μὲν ἐντεταμένως ἀμφισβατέειν, τοὺς δὲ προσήκοντας τῷ νεκρῷ ἐπὶ τὸ κναφήιον παρεῖναι ἔχοντας τὰ πρόσφορα ὡς ἀναιρησομένους· ἀνοιχθέντος δὲ τοῦ οἰκήματος οὔτε τεθνεῶτα οὔτε ζῶντα φαίνεσθαι Ἀριστέην. μετὰ δὲ ἑβδόμῳ ἔτει φανέντα αὐτὸν ἐς Προκόννησον ποιῆσαι τὰ ἔπεα ταῦτα τὰ νῦν ὑπʼ Ἑλλήνων Ἀριμάσπεα καλέεται, ποιήσαντα δὲ ἀφανισθῆναι τὸ δεύτερον. 4.15 ταῦτα μὲν αἱ πόλιες αὗται λέγουσι, τάδε δὲ οἶδα Μεταποντίνοισι τοῖσι ἐν Ἰταλίῃ συγκυρήσαντα μετὰ τὴν ἀφάνισιν τὴν δευτέρην Ἀριστέω ἔτεσι τεσσεράκοντα καὶ διηκοσίοισι, ὡς ἐγὼ συμβαλλόμενος ἐν Προκοννήσῳ τε καὶ Μεταποντίῳ εὕρισκον. Μεταποντῖνοι φασὶ αὐτὸν Ἀριστέην φανέντα σφι ἐς τὴν χώρην κελεῦσαι βωμὸν Ἀπόλλωνος ἱδρύσασθαι καὶ Ἀριστέω τοῦ Προκοννησίου ἐπωνυμίην ἔχοντα ἀνδριάντα πὰρʼ αὐτὸν ἱστάναι· φάναι γὰρ σφι τὸν Ἀπόλλωνα Ἰταλιωτέων μούνοισι δὴ ἀπικέσθαι ἐς τὴν χώρην, καὶ αὐτὸς οἱ ἕπεσθαι ὁ νῦν ἐὼν Ἀριστέης· τότε δὲ, ὅτε εἵπετο τῷ θεῷ, εἶναι κόραξ. καὶ τὸν μὲν εἰπόντα ταῦτα ἀφανισθῆναι, σφέας δὲ Μεταποντῖνοι λέγουσι ἐς Δελφοὺς πέμψαντας τὸν θεὸν ἐπειρωτᾶν ὃ τι τὸ φάσμα τοῦ ἀνθρώπου εἴη. τὴν δὲ Πυθίην σφέας κελεύειν πείθεσθαι τῷ φάσματι, πειθομένοισι δὲ ἄμεινον συνοίσεσθαι. καὶ σφέας δεξαμένους ταῦτα ποιῆσαι ἐπιτελέα. καὶ νῦν ἔστηκε ἀνδριὰς ἐπωνυμίην ἔχων Ἀριστέω παρʼ αὐτῷ τῷ ἀγάλματι τοῦ Ἀπόλλωνος, πέριξ δὲ αὐτὸν δάφναι ἑστᾶσι· τὸ δὲ ἄγαλμα ἐν τῇ ἀγορῇ ἵδρυται. Ἀριστέω μέν νυν πέρι τοσαῦτα εἰρήσθω.
4.36 καὶ ταῦτα μὲν Ὑπερβορέων πέρι εἰρήσθω· τὸν γὰρ περὶ Ἀβάριος λόγον τοῦ λεγομένου εἶναι Ὑπερβορέου οὐ λέγω, ὡς 1 τὸν ὀιστὸν περιέφερε κατὰ πᾶσαν γῆν οὐδὲν σιτεόμενος. εἰ δὲ εἰσὶ ὑπερβόρεοι τινὲς ἄνθρωποι, εἰσὶ καὶ ὑπερνότιοι ἄλλοι. γελῶ δὲ ὁρέων γῆς περιόδους γράψαντας πολλοὺς ἤδη καὶ οὐδένα νοονεχόντως ἐξηγησάμενον· οἳ Ὠκεανόν τε ῥέοντα γράφουσι πέριξ τὴν γῆν ἐοῦσαν κυκλοτερέα ὡς ἀπὸ τόρνου, καὶ τὴν Ἀσίην τῇ Εὐρώπῃ ποιεύντων ἴσην. ἐν ὀλίγοισι γὰρ ἐγὼ δηλώσω μέγαθός τε ἑκάστης αὐτέων καὶ οἵη τις ἐστὶ ἐς γραφὴν ἑκάστη.
4.59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
4.67 μάντιες δὲ Σκυθέων εἰσὶ πολλοί, οἳ μαντεύονται ῥάβδοισι ἰτεΐνῃσι πολλῇσι ὧδε· ἐπεὰν φακέλους ῥάβδων μεγάλους ἐνείκωνται, θέντες χαμαὶ διεξειλίσσουσι αὐτούς, καὶ ἐπὶ μίαν ἑκάστην ῥάβδον τιθέντες θεσπίζουσι, ἅμα τε λέγοντες ταῦτα συνειλέουσι τὰς ῥάβδους ὀπίσω καὶ αὖτις κατὰ μίαν συντιθεῖσι. αὕτη μὲν σφι ἡ μαντικὴ πατρωίη ἐστί. οἱ δὲ Ἐνάρεες οἱ ἀνδρόγυνοι τὴν Ἀφροδίτην σφίσι λέγουσι μαντικὴν δοῦναι· φιλύρης δʼ ὧν φλοιῷ μαντεύονται· ἐπεὰν τὴν φιλύρην τρίχα σχίσῃ, διαπλέκων ἐν τοῖσι δακτύλοισι τοῖσι ἑωυτοῦ καὶ διαλύων χρᾷ.'' None		sup>
4.13 There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. " "4.14 Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus, who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the 4.15 Such is the tale told in these two towns. But this, I know, happened to the Metapontines in Italy, two hundred and forty years after the second disappearance of Aristeas, as reckoning made at Proconnesus and Metapontum shows me: ,Aristeas, so the Metapontines say, appeared in their country and told them to set up an altar to Apollo, and set beside it a statue bearing the name of Aristeas the Proconnesian; for, he said, Apollo had come to their country alone of all Italian lands, and he—the man who was now Aristeas, but then when he followed the god had been a crow—had come with him. ,After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better. ,They did as instructed. And now there stands beside the image of Apollo a statue bearing the name of Aristeas; a grove of bay-trees surrounds it; the image is set in the marketplace. Let it suffice that I have said this much about Aristeas.
4.36 I have said this much of the Hyperboreans, and let it suffice; for I do not tell the story of that Abaris, alleged to be a Hyperborean, who carried the arrow over the whole world, fasting all the while. But if there are men beyond the north wind, then there are others beyond the south. ,And I laugh to see how many have before now drawn maps of the world, not one of them reasonably; for they draw the world as round as if fashioned by compasses, encircled by the Ocean river, and Asia and Europe of a like extent. For myself, I will in a few words indicate the extent of the two, and how each should be drawn.
4.59 The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god.
4.67 There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers. '" None
10. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apollo of Delphi on, determining elements of cult • gods as elements, names of the gods

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 105

396d ΕΡΜ. καὶ μὲν δή, ὦ Σώκρατες, ἀτεχνῶς γέ μοι δοκεῖς ὥσπερ οἱ ἐνθουσιῶντες ἐξαίφνης χρησμῳδεῖν. ΣΩ. καὶ αἰτιῶμαί γε, ὦ Ἑρμόγενες, μάλιστα αὐτὴν ἀπὸ Εὐθύφρονος τοῦ Προσπαλτίου προσπεπτωκέναι μοι· ἕωθεν γὰρ πολλὰ αὐτῷ συνῆ καὶ παρεῖχον τὰ ὦτα. κινδυνεύει οὖν ἐνθουσιῶν οὐ μόνον τὰ ὦτά μου ἐμπλῆσαι τῆς δαιμονίας σοφίας, ἀλλὰ καὶ τῆς ψυχῆς ἐπειλῆφθαι. δοκεῖ οὖν μοι'' None396d Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet. Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty:'' None
11. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • elements, four • gods as elements, names of the gods

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 109

202e μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ.'' None202e Through it are conveyed all divination and priestcraft concerning sacrifice and ritual'' None
12. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Fire, element • Plato, on the elements • Timaeus, on four elements • creation of elements • earth (element) • element theory • element, four education (paideia, παιδεία‎) • elements • elements, and geometric proportion • elements, four • elements, qualities of • elements, transmutation of • indefinite dyad, as an element of numbers • kosmos, and the elements

 Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 105; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 186; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 55; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 111; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 116; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 260, 274; Horkey (2019), Cosmos in the Ancient World, 100; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 280; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 117; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 157, 163, 168

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. 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 49a παραδείγματος δεύτερον, γένεσιν ἔχον καὶ ὁρατόν. τρίτον δὲ τότε μὲν οὐ διειλόμεθα, νομίσαντες τὰ δύο ἕξειν ἱκανῶς· νῦν δὲ ὁ λόγος ἔοικεν εἰσαναγκάζειν χαλεπὸν καὶ ἀμυδρὸν εἶδος ἐπιχειρεῖν λόγοις ἐμφανίσαι. τίνʼ οὖν ἔχον δύναμιν καὶ φύσιν αὐτὸ ὑποληπτέον; τοιάνδε μάλιστα· πάσης εἶναι γενέσεως ὑποδοχὴν αὐτὴν οἷον τιθήνην. εἴρηται μὲν οὖν τἀληθές, δεῖ δὲ ἐναργέστερον εἰπεῖν περὶ αὐτοῦ, χαλεπὸν 50d γιγνόμενον, τὸ δʼ ἐν ᾧ γίγνεται, τὸ δʼ ὅθεν ἀφομοιούμενον φύεται τὸ γιγνόμενον. καὶ δὴ καὶ προσεικάσαι πρέπει τὸ μὲν δεχόμενον μητρί, τὸ δʼ ὅθεν πατρί, τὴν δὲ μεταξὺ τούτων φύσιν ἐκγόνῳ, νοῆσαί τε ὡς οὐκ ἂν ἄλλως, ἐκτυπώματος ἔσεσθαι μέλλοντος ἰδεῖν ποικίλου πάσας ποικιλίας, τοῦτʼ αὐτὸ ἐν ᾧ ἐκτυπούμενον ἐνίσταται γένοιτʼ ἂν παρεσκευασμένον εὖ, πλὴν ἄμορφον ὂν ἐκείνων ἁπασῶν τῶν ἰδεῶν ὅσας 53b ὅτε δʼ ἐπεχειρεῖτο κοσμεῖσθαι τὸ πᾶν, πῦρ πρῶτον καὶ ὕδωρ καὶ γῆν καὶ ἀέρα, ἴχνη μὲν ἔχοντα αὑτῶν ἄττα, παντάπασί γε μὴν διακείμενα ὥσπερ εἰκὸς ἔχειν ἅπαν ὅταν ἀπῇ τινος θεός, οὕτω δὴ τότε πεφυκότα ταῦτα πρῶτον διεσχηματίσατο εἴδεσί τε καὶ ἀριθμοῖς. τὸ δὲ ᾗ δυνατὸν ὡς κάλλιστα ἄριστά τε ἐξ οὐχ οὕτως ἐχόντων τὸν θεὸν αὐτὰ συνιστάναι, παρὰ πάντα ἡμῖν ὡς ἀεὶ τοῦτο λεγόμενον ὑπαρχέτω· νῦν δʼ οὖν τὴν διάταξιν αὐτῶν ἐπιχειρητέον ἑκάστων καὶ γένεσιν 53c ἀήθει λόγῳ πρὸς ὑμᾶς δηλοῦν, ἀλλὰ γὰρ ἐπεὶ μετέχετε τῶν κατὰ παίδευσιν ὁδῶν διʼ ὧν ἐνδείκνυσθαι τὰ λεγόμενα ἀνάγκη, συνέψεσθε.' ' None31b 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. 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, 49a and the second as the model’s Copy, subject to becoming and visible. A third kind we did not at that time distinguish, considering that those two were sufficient; but now the argument seems to compel us to try to reveal by words a Form that is baffling and obscure. What essential property, then, are we to conceive it to possess? This in particular,—that it should be the receptacle, and as it were the nurse, of all Becoming. Yet true though this statement is, we must needs describe it more plainly. 50d is copied and produced. Moreover, it is proper to liken the Recipient to the Mother, the Source to the Father, and what is engendered between these two to the offspring; and also to perceive that, if the stamped copy is to assume diverse appearances of all sorts, that substance wherein it is set and stamped could not possibly be suited to its purpose unless it were itself devoid of all those forms which it is about to receive from any quarter. 53b fire and water and earth and air, although possessing some traces of their own nature, were yet so disposed as everything is likely to be in the absence of God; and inasmuch as this was then their natural condition, God began by first marking them out into shapes by means of forms and numbers. And that God constructed them, so far as He could, to be as fair and good as possible, whereas they had been otherwise,—this above all else must always be postulated in our account. Now, however, it is the disposition and origin 53c of each of these Kinds which I must endeavor to explain to you in an exposition of an unusual type; yet, inasmuch as you have some acquaintance with the technical method which I must necessarily employ in my exposition, you will follow me.' ' None
13. Xenophon, Memoirs, 1.4.15-1.4.16 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • commanding (organ of the soul), governing (element) • divination, establishing elements of cult

 Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 282

sup>
1.4.15 ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; 1.4.16 οἴει δʼ ἂν τοὺς θεοὺς τοῖς ἀνθρώποις δόξαν ἐμφῦσαι ὡς ἱκανοί εἰσιν εὖ καὶ κακῶς ποιεῖν, εἰ μὴ δυνατοὶ ἦσαν, καὶ ἀνθρώπους ἐξαπατωμένους τὸν πάντα χρόνον οὐδέποτʼ ἂν αἰσθέσθαι; οὐχ ὁρᾷς ὅτι τὰ πολυχρονιώτατα καὶ σοφώτατα τῶν ἀνθρωπίνων, πόλεις καὶ ἔθνη, θεοσεβέστατά ἐστι, καὶ αἱ φρονιμώταται ἡλικίαι θεῶν ἐπιμελέσταται;'' None		sup>
1.4.15 I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.16 Or do you suppose that the gods would have put into man a belief in their ability to help and harm, if they had not that power; and that man throughout the ages would never have detected the fraud? Do you not see that the wisest and most enduring of human institutions, cities and nations, are most god-fearing, and that the most thoughtful period of life is the most religious? '' None
14. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • air (element) • earth (element) • element theory • element, four education (paideia, παιδεία‎) • elemental forces, powers, Hippocratic view of • elemental forces, powers, Pre-Socratic views of • elements • elements, elemental, Hippocratic view of • elements, elemental, Pre-Socratic views of • fire (element) • mixing (of elements) • water (element)

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 113; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 153; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 28; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 113; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 135; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 138
15. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • cosmological elements • mystery cult, cosmological elements in • soul, and the elements • water (element)

 Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 303; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196
16. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hippocratics, on elements in the body • contrary, contraries, in elemental change • earth (element) • elements • female, as element

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 60, 61; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 132
17. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Empedocles, as making soul the elements • elements • indefinite dyad, as an element of numbers

 Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 105, 150; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 214; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 305
18. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • body, as elemental • elements • mixture, elemental

 Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 69; Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 179; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 215
19. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Qualities, elementary (hot, cold, wet, dry) • elements • hot, elementary quality of

 Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 70; Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 29; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 228
20. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Empedocles, elements/roots • chance, as a cause of a ratio of elements • elements, comparison of • mixture, elemental

 Found in books: Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 135; Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 127, 129, 135, 137, 151
21. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • earth (element) • element, fifth • elements, comparison of • elements, four • myth of Er, of the elements

 Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 131, 137; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 30; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 178; Horkey (2019), Cosmos in the Ancient World, 104
22. Anon., Testament of Levi, 10.5 (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Liturgical expressions/elements • Testaments of the Twelve Patriarchs, apocalyptic elements

 Found in books: Allison (2018), 4 Baruch, 104; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 169

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10.5 For the house which the Lord shall choose shall be called Jerusalem, as is contained in the book of Enoch the righteous.'' None
23. Cicero, On The Nature of The Gods, 1.29-1.30, 1.39-1.40, 1.118-1.119, 2.13, 2.18, 2.88 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Divine being, Elements • Elements (four) • elements • elements, air • elements, fire • physical elements

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 608, 614; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 97, 199; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 262, 263; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 129; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 117; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 45

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1.29 Empedocles again among many other blunders comes to grief most disgracefully in his theology. He assigns divinity to the four substances which in his system are the constituent elements of the universe, although manifestly these substances both come into and pass out of existence, and are entirely devoid of sensation. Protagoras also, who declares he has no clear views whatever about the gods, whether they exist or do not exist, or what they are like, seems to have no notion at all of the divine nature. Then in what a maze of error is Democritus involved, who at one moment ranks as gods his roving 'images,' at another the substance that emits and radiates these images, and at another again the scientific intelligence of man! At the same time his denial of immutability and therefore of eternity, to everything whatsoever surely involves a repudiation of deity so absolute as to leave no conception of a divine be remaining! Diogenes of Apollonia makes air a god; but how can air have sensation, or divinity in any shape? " '1.30 The inconsistencies of Plato are a long story. In the Timaeus he says that it is impossible to name the father of this universe; and in the Laws he deprecates all inquiry into the nature of the deity. Again, he holds that god is entirely incorporeal (in Greek, asomatos); but divine incorporeity is inconceivable, for an incorporeal deity would necessarily be incapable of sensation, and also of practical wisdom, and of pleasure, all of which are attributes essential to our conception of deity. Yet both in the Timaeus and the Laws he says that the world, the sky, the stars, the earth and our souls are gods, in addition to those in whom we have been taught to believe; but it is obvious that these propositions are both inherently false and mutually destructive.
1.39 Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 1.40 He also argues that the god whom men call Jupiter is the aether, and that Neptune is the air which permeates the sea, and the goddess called Ceres the earth; and he deals in the same way with the whole series of the names of the other gods. He also identifies Jupiter with the mighty Law, everlasting and eternal, which is our guide of life and instructress in duty, and which he entitles Necessity or Fate, and the Everlasting Truth of future events; none of which conceptions is of such a nature as to be deemed to possess divinity.
1.118 Take again those who have asserted that the entire notion of the immortal gods is a fiction invented by wise men in the interest of the state, to the end that those whom reason was powerless to control might be led in the path of duty by religion; surely this view was absolutely and entirely destructive of religion. Or Prodicus of Ceos,\',WIDTH,)" onmouseout="nd();"º who said that the gods were personifications of things beneficial to the life of man — pray what religion was left by his theory? ' "1.119 Or those who teach that brave or famous or powerful men have been deified after death, and that it is these who are the real objects of the worship, prayers and adoration which we are accustomed to offer — are not they entirely devoid of all sense of religion? This theory was chiefly developed by Euhemerus, who was translated and imitated especially by our poet Ennius. Yet Euhemerus describes the death and burial of certain gods; are we then to think of him as upholding religion, or rather as utterly and entirely destroying it? I say nothing of the holy and awe‑inspiring sanctuary of Eleusis, Where tribes from earth's remotest confines seek Initiation, and I pass over Samothrace and those occult mysteries Which throngs of worshippers at dead of night In forest coverts deep do celebrate at Lemnos, since such mysteries when interpreted and rationalized prove to have more to do with natural science than with theology. " "
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; " "
2.18 Yet even man's intelligence must lead us to infer the existence of a mind in the universe, and that a mind of surpassing ability, and in fact divine. Otherwise, whence did man 'pick up' (as Socrates says in Xenophon) the intelligence that he possesses? If anyone asks the question, whence do we get the moisture and the heat diffused throughout the body, and the actual earthy substance of the flesh, and lastly the breath of life within us, it is manifest that we have derived the one from earth, the other from water, and the other from the air which we inhale in breathing. But where did we find, whence did we abstract, that other part of us which surpasses all of these, I mean our reason, or, if you like to employ several terms to denote it, our intelligence, deliberation, thought, wisdom? Is the world to contain each of the other elements but not this one, the most precious of them all? Yet beyond question nothing exists among all things that is superior to the world, nothing that is more excellent or more beautiful; and not merely does nothing superior to it exist, but nothing superior can even be conceived. And if there be nothing superior to reason and wisdom, these faculties must necessarily be possessed by that being which we admit to be superior to all others. " 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. '" None
24. Septuagint, Wisdom of Solomon, 13.2, 13.4 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Divine being, Elements • elements of the world • world in Paul, its elements

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 91; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 54, 55

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13.2 The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners.
13.2 but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world.
13.4 The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners;
13.4 And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them.'' None
25. Philo of Alexandria, On The Life of Abraham, 73 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • elements • elements, four

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 555; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 100

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73 But, some one may say, what is the use of these holes, unless the invisible mind, like the exhibition of a puppet show, does from within prompt its own powers, which at one time losing and allowing to roam, and at another time holding back and restraining by force? He gives sometimes an harmonious motion, and sometimes perfect quiet to his puppets. And having this example at home, you will easily comprehend that being, the understanding of whom you are so anxious to arrive at; '' None
26. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • elements • elements, four

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 93, 101; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 343

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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
27. Philo of Alexandria, On Giants, 7 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo of Alexandria, on the four elements • animals, created from four elements • elements • elements, four

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 107, 111; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 76, 78

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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: '' None
28. Philo of Alexandria, On The Creation of The World, 21-22, 47-48, 52-53 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Fire, element • elements • elements, four

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 186; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 97, 237; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 343

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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.
47 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.
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. 53 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. ' None
29. Philo of Alexandria, That The Worse Attacks The Better, 134, 140, 152-154, 205 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • elements • elements, four

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 218; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 97, 98, 99, 101, 105

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134 In some of the best governed cities of the world they say that such a custom as this prevails. When any man who has not lived well attempts to deliver his opinion, either in the council or in the assembly of the people, he is not permitted to do so by his own mouth, but is compelled by the magistrates to deliver his opinion to some virtuous and honourable man to explain in his behalf; and then he, when he has heard what he wishes said, rises up and unfolds the meaning of the sewn up mouth of his instructor, becoming his extempore pupil; and he displays the imaginations of another, scarcely considering the original concern for them even in the rank of a hearer or spectator. So some people do not choose to receive even benefits from unworthy persons, but look upon the injury accruing from the shame of taking their advice as greater than the advantage which can be derived from it. XXXVII. '
140 Let good men, then, by all means having received joy and hope for their blessed inheritance, either possess or expect good things: but let bad men, of whom Cain is a companion, living in fear and pain, reap a harvest of a most bitter portion, namely, either the presence or the expectation of evils, groaning over the miseries which are actually oppressing them, and trembling and shuddering at the expected fearful dangers. XXXIX.
152 If, therefore you, being a man, should be cast out from the land, whither will you turn? Will you dive under water, imitating the nature of aquatic animals? But you will die the moment that you are underneath the water. Or will you take wings and raise yourself aloft, and so attempt to traverse the regions of the air, changing your character of a terrestrial, for that of a flying animal? But, if it is in your power, change and re-fashion the divine impress that you bear. You cannot do so. For in proportion as you raise yourself to a greater height, so much the more rapidly will you descend from that higher region and with the greater impetuosity to the earth, which is your appropriate place. XLII. 153 Can a man, then, or any other created animal, hide himself from God? Where can he do so? Where can he hide himself from that being who pervades all places, whose look reaches to the very boundaries of the world, who fills the whole universe, of whom not even the smallest portion of existing things is deficient? And what is there extraordinary in the fact, that it is not practicable for any created being to conceal himself from the living God, when it is not even in his power to escape from all the material elements by which he is surrounded, but he must, if he abandon me, by that very act enter into another? 154 At all events, if the Creator, employing that act by which he created amphibious animals, had chosen also by the same act to create a new animal, one capable of living in any element, then, this animal, if it forsook the weighty elements of earth and water, would necessarily have gone to those which are naturally light, namely, air and fire. And, on the other hand, supposing that it had originally dwelt among those elements whose place is on high, if it had sought to effect a migration from them, it would have changed to the opposite region; for it was at all events necessary for it to appear steadily in one portion of the world, since it was not possible for it to run away out of every element: since, in order that nothing external might be omitted, the Creator scattered the whole of the four principles of everything over the universe, in order to create the existing condition of the world, in order to make a most perfect universe of perfect parts. ' None
30. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Bacchic rites, gendered elements • Roman, and non-Roman elements

 Found in books: Gruen (2011), Rethinking the Other in Antiquity, 348; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 29
31. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Arnold, Matthew, ‘On the Modern Element in Literature’ • Nameless element in soul • air / wind, as a constituent element of the human body • elements • physical elements • soul (psyche), elements of

 Found in books: Goldschmidt (2019), Biofiction and the Reception of Latin Poetry, 144; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 95, 96; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 82; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 189, 192; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 169
32. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Philo of Alexandria, and the elements • earth (element) • element, fifth • elements, four

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 99; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 344
33. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Torah, includes all elements of rabbinic curriculum • aggadah, as element of rabbinic curriculum • elementary education • halakhah, as element of rabbinic curriculum • midrash, as element of rabbinic curriculum

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 203; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 122

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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:'' None		sup>
1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.'' None
34. New Testament, 1 Corinthians, 4.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Liturgical expressions/elements, Luke, Gospel of • Old Testament, as elementary teaching

 Found in books: Allison (2018), 4 Baruch, 279; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 334

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4.20 οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ ἀλλʼ ἐν δυνάμει.'' None		sup>
4.20 For the Kingdom ofGod is not in word, but in power.'' None
35. New Testament, Colossians, 2.6, 2.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Elements • Old Testament, as elementary teaching • Water, element

 Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 250; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 157; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 334

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2.6 Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε,
2.8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν·'' None		sup>
2.6 As therefore you received Christ Jesus, the Lord, walk in him, ' "
2.8 Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. "' None
36. New Testament, Ephesians, 4.10, 6.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ephesians, Gnostic elements • Water, element • elements, sequence of

 Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 56, 258; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 260; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 250

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4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.
6.10 Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ.'' None		sup>
4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.
6.10 Finally, be strong in the Lord, and in the strength of his might. '' None
37. New Testament, Galatians, 3.28, 4.3-4.5, 4.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Elements • Elements, carried through all, in initiation, Mystery-cult of, at Colossae • Montanism, Phrygian elements • elements of the world • world in Paul, its elements

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 90, 92; Esler (2000), The Early Christian World, 932; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 303; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 159

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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.
4.3 οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 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.
4.9 νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε;'' None		sup>
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.
4.3 So we also, when we were children, were held in bondage under theelements of the world. 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.
4.9 But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? '' None
38. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Liturgical expressions/elements, Long-sleepers, legends of • air (element)

 Found in books: Allison (2018), 4 Baruch, 213; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 91

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1.12 εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί·'' None		sup>
1.12 One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons."'' None
39. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eucharist, elements • Liturgical expressions/elements • Water, element

 Found in books: Allison (2018), 4 Baruch, 28, 283, 409; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 401; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 269, 270

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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.'' 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. '' None
40. New Testament, Matthew, 24.31 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eucharist, elements • Liturgical expressions/elements, Luke, Gospel of

 Found in books: Allison (2018), 4 Baruch, 143; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399

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24.31 καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρων οὐρανῶν ἕως τῶν ἄκρων αὺτῶν.'' None		sup>
24.31 He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. '' None
41. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • custom, as element of dreams • elements (stoicheia) • law, as element of dreams • nature, as element of dreams • technê, as element of dreams • time, as element of dreams

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113, 114; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 40, 41, 42
42. Anon., Acts of Thomas, 47-48, 94, 97 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eucharist, elements • Liturgical expressions/elements

 Found in books: Allison (2018), 4 Baruch, 199, 336, 440; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 210, 212

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47 And the apostle seeing it, said unto them: This devil hath shown nought that is alien or strange to him, but his own nature, wherein also he shall be consumed, for verily the fire shall destroy him utterly and the smoke of it shall be scattered abroad. And he began to say: Jesu, the hidden mystery that hath been revealed unto us, thou art he that hast shown unto us many mysteries; thou that didst call me apart from all my fellows and spakest unto me three (one, Syr.) words wherewith I am inflamed, and am not able to speak them unto others. Jesu, man that wast slain, dead buried! Jesu, God of God, Saviour that quickenest the dead, and healest the sick! Jesu, that wert in need like a man poor and savest as one that hath no need, that didst catch the fish for the breakfast and the dinner and madest all satisfied with a little bread. Jesu, that didst rest from the weariness of wayfaring like a man, and walkedst on the waves like a God. 48 Jesu most high, voice arising from perfect mercy, Saviour of all, the right hand of the light, overthrowing the evil one in his own nature, and gathering all his nature into one place; thou of many forms, that art only begotten, first-born of many brethren God of the Most High God, man despised until now (Syr. and humble). Jesu Christ that neglectest us not when we call upon thee, that art become an occasion of life unto all mankind, that for us wast judged and shut up in prison, and loosest all that are in bonds, that wast called a deceiver and redeemest thine own from error: I beseech thee for these that stand here and believe on thee, for they entreat to obtain thy gifts, having good hope in thy help, and having their refuge in thy greatness; they hold their hearing ready to listen unto the words that are spoken by us. Let thy peace come and tabernacle in them and renew them from their former deeds, and let them put off the old man with his deeds, and put on the new that now is proclaimed unto them by me.'
94 And Mygdonia hearing this said unto the apostle: In truth, my lord, I have received the seed of thy words, and I will bear fruit like unto such seed. The apostle saith: Our souls give praise and thanks unto thee, O Lord, for they are thine: our bodies give thanks unto thee, which thou hast accounted worthy to become the dwelling-place of thy heavenly gift. And he said also to them that stood by: Blessed are the holy, whose souls have never condemned them, for they have gained them and are not divided against themselves: blessed are the spirits of the pure, and they that have received the heavenly crown whole from the world (age) which hath been appointed them: blessed are the bodies of the holy, for they have been made worthy to become temples of God, that Christ may dwell in them: blessed are ye, for ye have power to forgive sins: blessed are ye if ye lose not that which is committed unto you, but rejoicing and departing bear it away with you: blessed are ye the holy, for unto you it is given to ask and receive: blessed are ye meek for you hath God counted worthy to become heirs of the heavenly kingdom. Blessed are ye meek, for ye are they that have overcome the enemy: blessed are ye meek, for ye shall see the face of the Lord. Blessed are ye that hunger for the Lord's sake for for you is rest laid up, and your souls rejoice from henceforth. Blessed are ye that are quiet, (for ye have been counted worthy) to be set free from sin and from the exchange of clean and unclean beasts. And when the apostle had said these things in the hearing of all the multitude, Mygdonia was the more confirmed in the faith and glory and greatness of Christ." 97 And when Charisius so said, Mygdonia was silent as any stone, but she prayed, asking when it should be day, that she might go to the apostle of Christ. And he withdrew from her and went to dinner heavy in mind, for he thought to sleep with her according to the wont. And when he was gone out, she bowed her knees and prayed, saying: Lord God and Master, merciful Father, Saviour Christ, do thou give me strength to overcome the shamelessness of Charisius, and grant me to keep the holiness wherein thou delightest, that I also may by it find eternal life. And when she had so prayed she laid herself on her bed and veiled herself. " None
43. Hippolytus, Refutation of All Heresies, 1.6.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • elements • myth of Er, of the elements

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 13; Horkey (2019), Cosmos in the Ancient World, 104

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1.6.2 But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the domit principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. '' None
44. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • elements • fire (element)

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 29; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 146
45. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • earth (element) • elements, four-element physics • fire, as hot element

 Found in books: Graver (2007), Stoicism and Emotion, 225; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 240
46. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Sabbath, as passive element, but not contradict creativity • Sex, and sadistic elements • elementary education

 Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 89, 94; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 207

62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה'' None62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long'' None
47. Diogenes Laertius, Lives of The Philosophers, 1.109, 7.135-7.136 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Archedemus, on elements • Liturgical expressions/elements, Long-sleepers, legends of • Zeno, on elements • air (element) • compared to Cleanthes and Zeno, on elements • elements, four-element physics • elements, in creation of cosmos • fire, as hot element • physical elements

 Found in books: Allison (2018), 4 Baruch, 213, 220; Graver (2007), Stoicism and Emotion, 225; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 91; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 266; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 13

sup>
1.109 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him.
7.135 Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 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.'' None
48. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Jewish magic and ritual (and Jewish elements) • Mesopotamian magic, ritual and religion (and Mesopotamian elements) • Nubian magic and ritual (and Nubian elements) • magic, Greco-Roman, Jewish elements in

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 10; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 26, 50
49. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Proclus, Elements of Theology • biographical elements/information

 Found in books: Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 88; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 67
50. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Elements • John Chrysostom, theatrical elements in

 Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 118, 120; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 222
51. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Elements • mixing (of elements)

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 146; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 190
52. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Elements • Euclid’s Elements • Fire, element • Proclus Diadochus, Elements of Theology • Proclus, Elements of Theology • element, four education (paideia, παιδεία‎) • elements, generated first in Stoic cosmogony

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 595; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 597; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 23; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 50, 71, 133, 134
53. Aeschines, Or., 1.114
 Tagged with subjects: • Oath-rituals, elements • procedure, legal, procedural elements

 Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 172; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 204

sup>
1.114 In consequence of this experience so great became his contempt for you that immediately, on the occasion of the revision of the citizen lists, he gathered in two thousand drachmas. For he asserted that Philotades of Cydathenaeon, a citizen, was a former slave of his own, and he persuaded the members of the deme to disfranchise him. He took charge of the prosecution in court,See on Aeschin. 1.77. and after he had taken the sacred offerings in his hand and sworn that he had not taken a bribe and would not, '' None
54. Demosthenes, Orations, 23.68
 Tagged with subjects: • Oath-rituals, elements • procedure, legal, procedural elements

 Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 126; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 204

sup>
23.68 econdly, that he must not treat this oath as an ordinary oath, but as one which no man swears for any other purpose; for he stands over the entrails of a boar, a ram, and a bull, and they must have been slaughtered by the necessary officers and on the days appointed, so that in respect both of the time and of the functionaries every requirement of solemnity has been satisfied. Even then the person who has sworn this tremendous oath does not gain immediate credence; and if any falsehood is brought home to him, he will carry away with him to his children and his kindred the stain of perjury,—but gain nothing.'' None
55. None, None, nan (missingth cent. CE - 5th cent. CE)
 Tagged with subjects: • Elements • elements, ether, fifth substance • elements, fire

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 17; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 209, 210
56. None, None, nan (missingth cent. CE - 5th cent. CE)
 Tagged with subjects: • Plato, elements • elements • elements, as legacy of Presocratics • elements, combinability • elements, so-called

 Found in books: Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 181; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 114
57. None, None, nan
 Tagged with subjects: • air (element) • element • mixing (of elements)

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 109, 112; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 331
58. None, None, nan
 Tagged with subjects: • Nameless element in soul • elements • soul (psyche), elements of

 Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 95; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 189



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