| 1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 178 |
| 2. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 183 |
| 3. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173 |
| 4. Arrian, Periplus, 32.15 (1st cent. CE - missingth cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 5. Galen, On Semen, 86.20-86.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173 |
6. Porphyry, On Abstinence, 4.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 | 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? SPAN |
|
| 7. Plotinus, Enneads, 4.4.22-4.4.27, 4.4.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 173, 174, 175, 176, 184, 185 |
| 8. Iamblichus, Theologoumena Arithmeticae, 16.4-16.6, 32.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 182 |
| 9. Iamblichus, In Nicomachi Arithmeticam Introductionem, 82.1-82.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 10. Porphyry, Ad Gaurum, 2.4, 3.1, 7.2, 10.1-10.2, 10.4-10.6, 14.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 173, 177 |
| 11. Syrianus, In Aristotelis Metaphysica Commentaria, 97.21-97.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 12. Themistius, In Libros Aristotelis De Anima Paraphrasis, 31.18-31.19, 45.34-45.36 (4th cent. CE - 4th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 184 |
| 13. John Philoponus, In Aristotelis De Anima Libros Commentaria, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 167.9, 167.10, 167.11, 167.12, 167.13, 167.14, 167.15, 167.16, 167.17, 200.10-201.32, 276.29, 276.30, 276.31, 306.2, 306.3, 306.4, 306.5, 306.6, 306.7, 306.8 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 185 |
| 14. Elias, In Porphyrii Isagogen Commentaria, 85.3-85.7 (5th cent. CE - 6th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173 |
| 15. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, 105.1-105.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 16. Asclepius of Tralles, In Aristotelis Metaphysicorum Libros Az Commentaria, 38.6, 202.25-202.26, 345.30-345.32, 404.9-404.31, 408.8-408.9 (5th cent. CE - 6th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 173 |
| 17. Damaskios, In Parmenidem, 2.42.9-2.42.15, 2.98.13-2.98.14 (5th cent. CE - 6th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 182 |
| 18. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 109.24-110.1, 109.24-110.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 19. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, 13.2.27-13.2.32 (6th cent. CE - 6th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 20. Epigraphy, Wdsp, 8.30-8.41 Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 21. Antipater, On The Cosmos, 126.28-126.29 Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 182 |
| 22. Porphyry, On Free Will, 754.10, 754.11, 754.12, 754.13, 791.21-795.6, 792.3, 792.4, 792.5, 792.6, 792.7, 792.8, 792.9, 792.10, 792.11, 792.12, 792.13, 792.14, 792.15, 792.16, 792.17, 792.18, 792.19, 792.20, 792.21, 792.22, 792.23, 792.24, 792.25, 792.26, 793.7, 793.16, 793.26-793.11, 1050.6, 1050.7, 1050.8, 1050.9, 1050.10, 1050.11, 1050.12, 1116.12, 1116.13, 1193.1, 1193.2, 1193.3, 1193.4, 1193.5 Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173, 178 |
| 23. Synkellos, Ecloga Chronographica, 1.209.21-1.209.24, 1.210.8-1.210.9, 1.247.10-1.247.13, 1.300.1-1.300.13, 1.396.10-1.396.26, 2.47.22-2.47.28, 3.135.25-3.135.28 Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172 |
| 24. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, 63.3, 63.4, 63.5, 63.6, 63.7, 63.8, 63.9, 63.10, 63.11, 63.12, 63.13, 63.14, 63.15, 63.16, 63.17, 63.18, 63.19, 63.20, 63.21, 63.22, 63.23, 63.24, 63.25, 63.26, 63.27, 79.13, 79.14, 79.15, 79.16, 79.17, 79.18, 79.19, 79.20, 79.21, 79.22, 79.23, 79.24, 79.25, 79.26, 79.27, 101.25, 101.26, 101.27, 101.35-102.2, 112.27, 112.28, 112.29 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 184, 185 |
| 25. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 93.2, 93.3, 93.4, 93.5, 219.29, 219.30, 219.31, 219.32, 248.23-249.5, 262.13, 262.14, 262.15, 262.16, 262.17, 310.20-314.24, 312.34, 312.35, 312.36, 313.5, 313.6, 313.7, 313.8, 313.9, 313.10, 313.11, 313.12, 313.13, 313.14, 313.15, 313.16, 313.17, 313.18, 313.19, 313.20, 313.21, 313.22, 313.23, 313.24, 313.25, 313.26, 313.27, 320.1, 320.2, 362.6, 362.7, 382.15, 382.16, 382.17, 382.18, 382.19, 382.20, 382.21, 391.25, 391.26, 391.27, 628.7, 628.8, 628.9, 628.10, 628.11, 628.12, 628.13, 628.14, 1061.4, 1257.30-1258.3 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173 |
| 26. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 3.2-3.4, 16.12-16.17, 110.5-110.8, 127.2-127.3, 489.22-489.25 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 181 |
| 27. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 210.9-210.10, 244.1-244.4, 306.23-306.24 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •embryos, relation to plants of Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172, 173 |
