1. Hebrew Bible, Genesis, 2.1, 6.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth of er, and system •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 9, 281| 2.1. "וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃", 2.1. "וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃", 6.14. "עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃", | 2.1. "And the heaven and the earth were finished, and all the host of them.", 6.14. "Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.", |
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2. Homeric Hymns, To Demeter, 187 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 | 187. Have said. Thus she will bid you to repair |
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| 3. Homer, Odyssey, 4.116-4.144, 6.42-6.45, 13.109-13.112, 17.218 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •myth of er •myth of er, of the gods •plato, his myth of er •myth of er, and persuasion Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89; Horkey (2019), Cosmos in the Ancient World, 235; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 216; Tor (2017), Mortal and Divine in Early Greek Epistemology, 247 |
4. Homer, Iliad, 2.554, 6.136, 6.467, 8.271, 18.398 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •myth of er, nature (physis) •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89; Horkey (2019), Cosmos in the Ancient World, 84 | 2.554. / and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. 6.136. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.467. / ere I hear thy cries as they hale thee into captivity. 8.271. / then would that man fall where he was and give up his life, and Teucer would hie him back, and as a child beneath his mother, so betake him for shelter to Aias; and Aias would ever hide him with his shining shield.Whom first then of the Trojans did peerless Teucer slay? Orsilochus first and Ormenus and Ophelestes and 18.398. / even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. |
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5. Hesiod, Works And Days, 109-119, 121-193, 120 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 | 120. of woe among them since they felt no pain; |
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| 6. Sappho, Fragments, 3.568 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •myth of er, of virtue Found in books: Horkey (2019), Cosmos in the Ancient World, 110 |
| 7. Anaximander, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 104 |
| 8. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 200 |
| 9. Anaximenes of Miletus, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •myth of er, and order Found in books: Horkey (2019), Cosmos in the Ancient World, 42 |
| 10. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 56 |
| 11. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, of kronos Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 187 |
| 12. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 112 |
| 13. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 148 |
14. Euripides, Electra, 432-451, 453-486, 452 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 203| 452. ̓Ιλιόθεν δ' ἔκλυόν τινος ἐν λιμέσιν | |
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15. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180| 493b. τῶν δʼ ἀνοήτων τοῦτο τῆς ψυχῆς οὗ αἱ ἐπιθυμίαι εἰσί, τὸ ἀκόλαστον αὐτοῦ καὶ οὐ στεγανόν, ὡς τετρημένος εἴη πίθος, διὰ τὴν ἀπληστίαν ἀπεικάσας. τοὐναντίον δὴ οὗτος σοί, ὦ Καλλίκλεις, ἐνδείκνυται ὡς τῶν ἐν Ἅιδου—τὸ ἀιδὲς δὴ λέγων—οὗτοι ἀθλιώτατοι ἂν εἶεν, οἱ ἀμύητοι, καὶ φοροῖεν εἰς τὸν τετρημένον πίθον ὕδωρ ἑτέρῳ τοιούτῳ τετρημένῳ κοσκίνῳ. τὸ δὲ κόσκινον ἄρα λέγει, ὡς ἔφη ὁ πρὸς ἐμὲ | 493b. in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades—meaning of course the invisible—these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve, |
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16. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 118| 185e. αὐτὴ διʼ αὑτῆς ἡ ψυχὴ τὰ κοινά μοι φαίνεται περὶ πάντων ἐπισκοπεῖν. ΣΩ. καλὸς γὰρ εἶ, ὦ Θεαίτητε, καὶ οὐχ, ὡς ἔλεγε Θεόδωρος, αἰσχρός· ὁ γὰρ καλῶς λέγων καλός τε καὶ ἀγαθός. πρὸς δὲ τῷ καλῷ εὖ ἐποίησάς με μάλα συχνοῦ λόγου ἀπαλλάξας, εἰ φαίνεταί σοι τὰ μὲν αὐτὴ διʼ αὑτῆς ἡ ψυχὴ ἐπισκοπεῖν, τὰ δὲ διὰ τῶν τοῦ σώματος δυνάμεων. τοῦτο γὰρ ἦν ὃ καὶ αὐτῷ μοι ἐδόκει, ἐβουλόμην δὲ καὶ σοὶ δόξαι. | 185e. SOC. Why, you are beautiful, Theaetetus, and not, as Theodorus said, ugly; for he who speaks beautifully is beautiful and good. But besides being beautiful, you have done me a favor by relieving me from a long discussion, if you think that the soul views some things by itself directly and others through the bodily faculties; for that was my own opinion, and I wanted you to agree. |
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17. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 113| 216b. πρὸς τοῦτον μόνον ἀνθρώπων, ὃ οὐκ ἄν τις οἴοιτο ἐν ἐμοὶ ἐνεῖναι, τὸ αἰσχύνεσθαι ὁντινοῦν· ἐγὼ δὲ τοῦτον μόνον αἰσχύνομαι. σύνοιδα γὰρ ἐμαυτῷ ἀντιλέγειν μὲν οὐ δυναμένῳ ὡς οὐ δεῖ ποιεῖν ἃ οὗτος κελεύει, ἐπειδὰν δὲ ἀπέλθω, ἡττημένῳ τῆς τιμῆς τῆς ὑπὸ τῶν πολλῶν. δραπετεύω οὖν αὐτὸν καὶ φεύγω, καὶ ὅταν ἴδω, αἰσχύνομαι τὰ ὡμολογημένα. | 216b. And there is one experience I have in presence of this man alone, such as nobody would expect in me; and that is, to be made to feel ashamed; he alone can make me feel it. For he brings home to me that I cannot disown the duty of doing what he bids me, but that as soon as I turn from his company I fall a victim to the favors of the crowd. So I take a runaway’s leave of him and flee away; |
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| 18. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 229 |
19. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180| 621c. καὶ ἡμᾶς ἂν σώσειεν, ἂν πειθώμεθα αὐτῷ, καὶ τὸν τῆς Λήθης ποταμὸν εὖ διαβησόμεθα καὶ τὴν ψυχὴν οὐ μιανθησόμεθα. ἀλλʼ ἂν ἐμοὶ πειθώμεθα, νομίζοντες ἀθάνατον ψυχὴν καὶ δυνατὴν πάντα μὲν κακὰ ἀνέχεσθαι, πάντα δὲ ἀγαθά, τῆς ἄνω ὁδοῦ ἀεὶ ἑξόμεθα καὶ δικαιοσύνην μετὰ φρονήσεως παντὶ τρόπῳ ἐπιτηδεύσομεν, ἵνα καὶ ἡμῖν αὐτοῖς φίλοι ὦμεν καὶ τοῖς θεοῖς, αὐτοῦ τε μένοντες ἐνθάδε, καὶ ἐπειδὰν τὰ ἆθλα | 621c. And it will save us if we believe it, and we shall safely cross the River of Lethe, and keep our soul unspotted from the world. But if we are guided by me we shall believe that the soul is immortal and capable of enduring all extremes of good and evil, and so we shall hold ever to the upward way and pursue righteousness with wisdom always and ever, that we may be dear to ourselves and to the gods both during our sojourn here and when we receive our reward, |
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| 20. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 123 |
| 21. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, and order Found in books: Horkey (2019), Cosmos in the Ancient World, 73 |
| 22. Plato, Lysis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, and persuasion Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 216 |
| 23. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 261 |
| 24. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 262, 263 |
| 25. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 228 |
| 26. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 275 |
27. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 259, 262| 90a. διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν | 90a. wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power |
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| 28. Plato, Axiochus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •er,myth of e. Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180 |
29. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 145| 20d. ΣΩ. τὴν τἀγαθοῦ μοῖραν πότερον ἀνάγκη τέλεον ἢ μὴ τέλεον εἶναι; ΠΡΩ. πάντων δήπου τελεώτατον, ὦ Σώκρατες. ΣΩ. τί δέ; ἱκανὸν τἀγαθόν; ΠΡΩ. πῶς γὰρ οὔ; καὶ πάντων γε εἰς τοῦτο διαφέρειν τῶν ὄντων. ΣΩ. τόδε γε μήν, ὡς οἶμαι, περὶ αὐτοῦ ἀναγκαιότατον εἶναι λέγειν, ὡς πᾶν τὸ γιγνῶσκον αὐτὸ θηρεύει καὶ ἐφίεται βουλόμενον ἑλεῖν καὶ περὶ αὑτὸ κτήσασθαι, καὶ τῶν ἄλλων οὐδὲν φροντίζει πλὴν τῶν ἀποτελουμένων ἅμα ἀγαθοῖς. ΠΡΩ. οὐκ ἔστι τούτοις ἀντειπεῖν. | 20d. or imperfect? Pro. The most perfect of all things, surely, Socrates. Soc. Well, and is the good sufficient? Pro. of course; so that it surpasses all other things in sufficiency. Soc. And nothing, I should say, is more certain about it than that every intelligent being pursues it, desires it, wishes to catch and get possession of it, and has no interest in anything in which the good is not included. Pro. There is no denying that. |
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| 30. Xenophon, Apology, 10-13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 |
31. Xenophon, Memoirs, 1.1.11-1.1.14, 3.10.5, 4.7.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, nature (physis) •myth of er, of the soul (psyche) •myth of er, of virtue Found in books: Horkey (2019), Cosmos in the Ancient World, 28, 112| 1.1.11. οὐδεὶς δὲ πώποτε Σωκράτους οὐδὲν ἀσεβὲς οὐδὲ ἀνόσιον οὔτε πράττοντος εἶδεν οὔτε λέγοντος ἤκουσεν. οὐδὲ γὰρ περὶ τῆς τῶν πάντων φύσεως, ᾗπερ τῶν ἄλλων οἱ πλεῖστοι, διελέγετο σκοπῶν ὅπως ὁ καλούμενος ὑπὸ τῶν σοφιστῶν κόσμος ἔχει καὶ τίσιν ἀνάγκαις ἕκαστα γίγνεται τῶν οὐρανίων, ἀλλὰ καὶ τοὺς φροντίζοντας τὰ τοιαῦτα μωραίνοντας ἀπεδείκνυε. 1.1.12. καὶ πρῶτον μὲν αὐτῶν ἐσκόπει πότερά ποτε νομίσαντες ἱκανῶς ἤδη τἀνθρώπινα εἰδέναι ἔρχονται ἐπὶ τὸ περὶ τῶν τοιούτων φροντίζειν, ἢ τὰ μὲν ἀνθρώπινα παρέντες, τὰ δαιμόνια δὲ σκοποῦντες ἡγοῦνται τὰ προσήκοντα πράττειν. 1.1.13. ἐθαύμαζε δʼ εἰ μὴ φανερὸν αὐτοῖς ἐστιν, ὅτι ταῦτα οὐ δυνατόν ἐστιν ἀνθρώποις εὑρεῖν· ἐπεὶ καὶ τοὺς μέγιστον φρονοῦντας ἐπὶ τῷ περὶ τούτων λέγειν οὐ ταὐτὰ δοξάζειν ἀλλήλοις, ἀλλὰ τοῖς μαινομένοις ὁμοίως διακεῖσθαι πρὸς ἀλλήλους. 1.1.14. τῶν τε γὰρ μαινομένων τοὺς μὲν οὐδὲ τὰ δεινὰ δεδιέναι, τοὺς δὲ καὶ τὰ μὴ φοβερὰ φοβεῖσθαι, καὶ τοῖς μὲν οὐδʼ ἐν ὄχλῳ δοκεῖν αἰσχρὸν εἶναι λέγειν ἢ ποιεῖν ὁτιοῦν, τοῖς δὲ οὐδʼ ἐξιτητέον εἰς ἀνθρώπους εἶναι δοκεῖν, καὶ τοὺς μὲν οὔθʼ ἱερὸν οὔτε βωμὸν οὔτʼ ἄλλο τῶν θείων οὐδὲν τιμᾶν, τοὺς δὲ καὶ λίθους καὶ ξύλα τὰ τυχόντα καὶ θηρία σέβεσθαι· τῶν τε περὶ τῆς τῶν πάντων φύσεως μεριμνώντων τοῖς μὲν δοκεῖν ἓν μόνον τὸ ὂν εἶναι, τοῖς δʼ ἄπειρα τὸ πλῆθος, καὶ τοῖς μὲν ἀεὶ πάντα κινεῖσθαι, τοῖς δʼ οὐδὲν ἄν ποτε κινηθῆναι, καὶ τοῖς μὲν πάντα γίγνεσθαί τε καὶ ἀπόλλυσθαι, τοῖς δὲ οὔτʼ ἂν γενέσθαι ποτὲ οὐδὲν οὔτε ἀπολεῖσθαι. 3.10.5. καὶ μάλα, ἔφη. ἀλλὰ μὴν καὶ τὸ μεγαλοπρεπές τε καὶ ἐλευθέριον καὶ τὸ ταπεινόν τε καὶ ἀνελεύθερον καὶ τὸ σωφρονικόν τε καὶ φρόνιμον καὶ τὸ ὑβριστικόν τε καὶ ἀπειρόκαλον καὶ διὰ τοῦ προσώπου καὶ διὰ τῶν σχημάτων καὶ ἑστώτων καὶ κινουμένων ἀνθρώπων διαφαίνει. ἀληθῆ λέγεις, ἔφη. οὐκοῦν καὶ ταῦτα μιμητά; καὶ μάλα, ἔφη. πότερον οὖν, ἔφη, νομίζεις ἥδιον ὁρᾶν τοὺς ἀνθρώπους διʼ ὧν τὰ καλά τε κἀγαθὰ καὶ ἀγαπητὰ ἤθη φαίνεται ἢ διʼ ὧν τὰ αἰσχρά τε καὶ πονηρὰ καὶ μισητά; πολὺ νὴ Δίʼ, ἔφη, διαφέρει, ὦ Σώκρατες. 4.7.6. ὅλως δὲ τῶν οὐρανίων, ᾗ ἕκαστα ὁ θεὸς μηχανᾶται, φροντιστὴν γίγνεσθαι ἀπέτρεπεν· οὔτε γὰρ εὑρετὰ ἀνθρώποις αὐτὰ ἐνόμιζεν εἶναι οὔτε χαρίζεσθαι θεοῖς ἂν ἡγεῖτο τὸν ζητοῦντα ἃ ἐκεῖνοι σαφηνίσαι οὐκ ἐβουλήθησαν. κινδυνεῦσαι δʼ ἂν ἔφη καὶ παραφρονῆσαι τὸν ταῦτα μεριμνῶντα οὐδὲν ἧττον ἢ Ἀναξαγόρας παρεφρόνησεν ὁ μέγιστον φρονήσας ἐπὶ τῷ τὰς τῶν θεῶν μηχανὰς ἐξηγεῖσθαι. | 1.1.11. He did not even discuss that topic so favoured by other talkers, the Nature of the Universe : and avoided speculation on the so-called Cosmos of the Professors, how it works, and on the laws that govern the phenomena of the heavens: indeed he would argue that to trouble one’s mind with such problems is sheer folly. 1.1.12. In the first place, he would inquire, did these thinkers suppose that their knowledge of human affairs was so complete that they must seek these new fields for the exercise of their brains; or that it was their duty to neglect human affairs and consider only things divine? 1.1.13. Moreover, he marvelled at their blindness in not seeing that man cannot solve these riddles; since even the most conceited talkers on these problems did not agree in their theories, but behaved to one another like madmen. 1.1.14. As some madmen have no fear of danger and others are afraid where there is nothing to be afraid of, as some will do or say anything in a crowd with no sense of shame, while others shrink even from going abroad among men, some respect neither temple nor altar nor any other sacred thing, others worship stocks and stones and beasts, so is it, he held, with those who worry with Universal Nature. Some hold that What is is one, others that it is infinite in number: some that all things are in perpetual motion, others that nothing can ever be moved at any time: some that all life is birth and decay, others that nothing can ever be born or ever die. 3.10.5. Moreover, nobility and dignity, self-abasement and servility, prudence and understanding, insolence and vulgarity, are reflected in the face and in the attitudes of the body whether still or in motion. True. Then these, too, can be imitated, can they not? Undoubtedly. Now which do you think the more pleasing sight, one whose features and bearing reflect a beautiful and good and lovable character, or one who is the embodiment of what is ugly and depraved and hateful? No doubt there is a great difference, Socrates . 4.7.6. In general, with regard to the phenomena of the heavens, he deprecated curiosity to learn how the deity contrives them: he held that their secrets could not be discovered by man, and believed that any attempt to search out what the gods had not chosen to reveal must be displeasing to them. He said that he who meddles with these matters runs the risk of losing his sanity as completely as Anaxagoras, who took an insane pride in his explanation of the divine machinery. |
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| 32. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 |
| 33. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 275 |
| 34. Antiphon, Orations, 13, 17 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 7, 102 |
35. Aristophanes, Frogs, 186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •er,myth of e. Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180| 186. τίς ἐς τὸ Λήθης πεδίον, ἢ ς' ̓́Ονου πόκας, | |
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| 36. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, and order Found in books: Horkey (2019), Cosmos in the Ancient World, 96 |
| 37. Menander, Fragments, 550 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth of er, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 |
| 38. Menander, Fragments, 550 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth of er, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 |
| 39. Anaximander Iunior, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 104 |
| 40. Menander, Fragments, 550 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •myth of er, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 |
| 41. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 229 |
| 42. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 86 |
| 43. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 82 |
| 44. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, of the elements Found in books: Horkey (2019), Cosmos in the Ancient World, 88 |
| 45. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 84 |
| 46. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 96 |
| 47. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 27 |
| 48. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 102 |
| 49. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 89 |
| 50. Ennius, Annales, 48, 54-55 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 236 |
51. Terence, The Eunuch, 590 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •myth of er, of the soul (psyche) Found in books: Horkey (2019), Cosmos in the Ancient World, 236| 590. Ego homuncio hoc non facerem? ego illud vero ita feci ac lubens. | |
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52. Cicero, Tusculan Disputations, 1.24, 1.51, 1.58, 4.37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •myth of er, of the soul (psyche) •myth of er, of the gods Found in books: Horkey (2019), Cosmos in the Ancient World, 236, 268| 1.24. nam si cor cor s. G aut sanguis aut cerebrum est animus, certe, quoniam est corpus, interibit cum reliquo corpore; corpore V c s tempore X si anima est, fortasse dissipabitur; si ignis, extinguetur; si est Aristoxeni harmonia, harmonia GKR arm.V arm. H dissolvetur. quid de Dicaearcho dicam, qui nihil omnino animum dicat esse? efficiet ... 25 dicit esse H his sententiis omnibus nihil post mortem pertinere ad quemquam potest; pariter enim cum vita sensus amittitur; non sentientis autem nihil est ullam in partem quod intersit. reliquorum sententiae spem adferunt, si te hoc forte delectat, posse animos, cum e corporibus excesserint, in caelum quasi in domicilium suum pervenire. Me vero delectat, idque primum ita esse velim, deinde, etiamsi non sit, mihi persuaderi tamen velim. Quid tibi ergo opera nostra opus est? num eloquentia Platonem superare possumus? evolve diligenter eius eum librum, qui est de animo: anima ex -o V c? amplius quod desideres nihil erit. Feci mehercule, et quidem saepius; sed nescio quo modo, dum lego, adsentior, cum posui librum et mecum ipse de inmortalitate imm. GR animorum coepi cogitare, adsensio omnis illa elabitur. Quid? 1.51. haec reputent isti qui negant animum sine corpore se intellegere posse: videbunt, quem in ipso corpore intellegant. mihi quidem naturam animi intuenti multo difficilior occurrit cogitatio, multo obscurior, qualis animus in corpore sit tamquam alienae domi, domui W cf. Wackernagel in comm. meo quam qualis, cum exierit et in liberum caelum quasi domum suam venerit. si si Po nis W etsi Kü si etiam Sey., sed nec—nec pro et—et scripto. enim, quod numquam vidimus, id quale sit intellegere non possumus, certe et deum ipsum et divinum animum corpore possumus et certe animum ipsum corp. H liberatum cogitatione cogitatione R complecti possumus. Dicaearchus dicearchus (dice archus) X quidem et cf. Lact. inst. 7,13, 9 opif. 16, 13 Aristoxenus, quia difficilis erat animi quid quid in quae corr. V 2 aut qualis esset intellegentia, nullum omnino animum esse dixerunt. 1.58. cumque nihil esset , lac. ind. Po. (suppl. fere : eorum quae sensibus perciperentur cl. div.2,9 Tim.28A) ut omnibus locis a Platone disseritur—nihil enim ille post enim hab. VBP s putat esse, quod oriatur et intereat, idque solum esse, esse s esset quod semper tale sit quale quale EIDEAN corr. Sey. est ( i)de/an appellat ille, nos speciem)—, non potuit animus haec in corpore inclusus c lusus V (ss ) adgnoscere, ad gn. G 1 a gn. V cognita attulit; ex quo tam multarum rerum rerum om. V cognitionis admiratio tollitur. neque ea plane videt animus, cum repente in in om. Boeth. tam insolitum tamque perturbatum domicilium inmigravit, sed cum se collegit collegit s recollegit Boeth. colligit X (col V) atque recreavit, tum adgnoscit ad gn. R 1 agn. V Boeth. illa reminiscendo. in illo libro... 11 vita et 14 aiunt enim nullo modo fieri pos- se ut ... 247, 3 reminiscendo ( om. 18 cumque... 24 tollitur) libere reddit Boethius in Cic. top. 76 V p. 391, 7 Bai. (Stangl, Jahrb. 127 S. 290. 299) 4.37. Ergo hic, hic his K 1 quisquis est, qui moderatione et constantia quietus animo est sibique ipse placatus, ut nec tabescat molestiis nec frangatur timore timore add. G 1 nec sitienter quid expetens expectens X (c del. K 1 ut in v. 3 V expetens Gr.) ardeat ardet X ardeat V 3 s desiderio nec alacritate futtili futtuli X (futili V 3 ) gestiens deliquescat, is est sapiens quem quaerimus, is est beatus, cui nihil humanarum rerum aut intolerabile ad demittendum animum aut nimis laetabile ad ecferendum ferendum X effer. V 3 s videri potest. quid enim videatur ei magnum in rebus humanis, cui aeternitas omnis totiusque mundi nota sit magnitudo? is ergo sapiens... 23 magnitudo H nam nam a in r. V c num Bentl. quid aut in studiis humanis aut in tam exigua brevitate vitae magnum sapienti videri potest, qui semper animo animos X ( corr. RV rec ) sic excubat, ut ei nihil inprovisum accidere possit, nihil inopinatum, nihil omnino novum? | |
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| 53. Cicero, Orator, 3.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •myth of er, of the gods Found in books: Horkey (2019), Cosmos in the Ancient World, 235 |
54. Cicero, On The Nature of The Gods, 2.14, 2.37.95-2.37.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •myth of er, and law (nomos) •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 84, 228, 259 | 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. |
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| 55. Varro, Menippeae, 557 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •myth of er Found in books: Horkey (2019), Cosmos in the Ancient World, 237 |
| 56. Cicero, On Laws, 1.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •plato, myth of er (rep. Found in books: Gee (2013), Aratus and the Astronomical Tradition, 22 |
57. Diodorus Siculus, Historical Library, 4.39 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 | 4.39. 1. These men, therefore, performed the offerings to the dead as to a hero, and after throwing up a great mound of earth returned to Trachis. Following their example Menoetius, the son of Actor and a friend of Heracles, sacrificed a boar and a bull and a ram to him as to a hero and commanded that each year in Opus Heracles should receive the sacrifices and honours of a hero. Much the same thing was likewise done by the Thebans, but the Athenians were the first of all other men to honour Heracles with sacrifices like as to a god, and by holding up as an example for all other men to follow their own reverence for the god they induced the Greeks first of all, and after them all men throughout the inhabited world, to honour Heracles as a god.,2. We should add to what has been said about Heracles, that after his apotheosis Zeus persuaded Hera to adopt him as her son and henceforth for all time to cherish him with a mother's love, and this adoption, they say, took place in the following manner. Hera lay upon a bed, and drawing Heracles close to her body then let him fall through her garments to the ground, imitating in this way the actual birth; and this ceremony is observed to this day by the barbarians whenever they wish to adopt a son.,3. Hera, the myths relate, after she had adopted Heracles in this fashion, joined him in marriage to Hebê, regarding whom the poet speaks in the "Necyïa": I saw the shade of Heracles, but for Himself he takes delight of feasts among Th' immortal gods and for his wife he hath The shapely-ankled Hebê. ,4. They report of Heracles further that Zeus enrolled him among the twelve gods but that he would not accept this honour; for it was impossible for him thus to be enrolled unless one of the twelve gods were first cast out; hence in his eyes it would be monstrous for him to accept an honour which involved depriving another god of his honour. Now on the subject of Heracles if we have dwelt over-long, we have at least omitted nothing from the myths which are related concerning him. |
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| 58. Philo of Alexandria, On The Eternity of The World, 6.29, 7.34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •myth of er, and order Found in books: Horkey (2019), Cosmos in the Ancient World, 86 |
59. Lucretius Carus, On The Nature of Things, 2.1044-2.1057, 3.18-3.22, 3.26-3.30, 5.103, 5.1204-5.1210, 6.608-6.737 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •myth of er, nature (physis) •myth of er, of the gods •myth of er, theory of Found in books: Horkey (2019), Cosmos in the Ancient World, 235, 248, 250, 251, 255, 257| 2.1044. quaerit enim rationem animus, cum summa loci sit 2.1045. infinita foris haec extra moenia mundi, 2.1046. quid sit ibi porro, quo prospicere usque velit mens 2.1047. atque animi iactus liber quo pervolet ipse. 2.1048. / l 2.1049. et latere ex utroque supra supterque per omne 2.1050. nulla est finis; uti docui, res ipsaque per se 2.1051. vociferatur, et elucet natura profundi. 2.1052. nullo iam pacto veri simile esse putandumst, 2.1053. undique cum vorsum spatium vacet infinitum 2.1054. seminaque innumero numero summaque profunda 2.1055. multimodis volitent aeterno percita motu, 2.1056. hunc unum terrarum orbem caelumque creatum, 2.1057. nil agere illa foris tot corpora materiai; 3.18. apparet divum numen sedesque quietae, 3.19. quas neque concutiunt venti nec nubila nimbis 3.20. aspergunt neque nix acri concreta pruina 3.21. cana cadens violat semper que innubilus aether 3.22. integit et large diffuso lumine ridet: 3.26. nec tellus obstat quin omnia dispiciantur, 3.27. sub pedibus quae cumque infra per ie geruntur. 3.28. his ibi me rebus quaedam divina voluptas 3.29. percipit atque horror, quod sic natura tua vi 3.30. tam manifesta patens ex omni parte retecta est. 5.103. proxima fert humanum in pectus templaque mentis. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 6.608. Principio mare mirantur non reddere maius 6.609. naturam, quo sit tantus decursus aquarum, 6.610. omnia quo veniant ex omni flumina parte. 6.611. adde vagos imbris tempestatesque volantes, 6.612. omnia quae maria ac terras sparguntque rigantque; 6.613. adde suos fontis; tamen ad maris omnia summam 6.614. guttai vix instar erunt unius adaugmen; 6.615. quo minus est mirum mare non augescere magnum. 6.616. Praeterea magnam sol partem detrahit aestu. 6.617. quippe videmus enim vestis umore madentis 6.618. exsiccare suis radiis ardentibus solem; 6.619. at pelage multa et late substrata videmus. 6.620. proinde licet quamvis ex uno quoque loco sol 6.621. umoris parvam delibet ab aequore partem, 6.622. largiter in tanto spatio tamen auferet undis. 6.623. Tum porro venti quoque magnam tollere partem 6.624. umoris possunt verrentes aequora, ventis 6.625. una nocte vias quoniam persaepe videmus 6.626. siccari mollisque luti concrescere crustas. 6.627. Praeterea docui multum quoque tollere nubes 6.628. umorem magno conceptum ex aequore ponti 6.629. et passim toto terrarum spargere in orbi, 6.630. cum pluit in terris et venti nubila portant. 6.631. Postremo quoniam raro cum corpore tellus 6.632. est et coniunctast oras maris undique cingens, 6.633. debet, ut in mare de terris venit umor aquai, 6.634. in terras itidem manare ex aequore salso; 6.635. percolatur enim virus retroque remanat 6.636. materies umoris et ad caput amnibus omnis 6.637. confluit, inde super terras redit agmine dulci 6.638. qua via secta semel liquido pede detulit undas. 6.639. Nunc ratio quae sit, per fauces montis ut Aetnae 6.640. expirent ignes inter dum turbine tanto, 6.641. expediam; neque enim mediocri clade coorta 6.642. flammae tempestas Siculum dominata per agros 6.643. finitimis ad se convertit gentibus ora, 6.644. fumida cum caeli scintillare omnia templa 6.645. cernentes pavida complebant pectora cura, 6.646. quid moliretur rerum natura novarum. 6.647. Hisce tibi in rebus latest alteque videndum 6.648. et longe cunctas in partis dispiciendum, 6.649. ut reminiscaris summam rerum esse profundam 6.650. et videas caelum summai totius unum 6.651. quam sit parvula pars et quam multesima constet 6.652. nec tota pars, homo terrai quota totius unus. 6.653. quod bene propositum si plane contueare 6.654. ac videas plane, mirari multa relinquas. 6.655. numquis enim nostrum miratur, siquis in artus 6.656. accepit calido febrim fervore coortam 6.657. aut alium quemvis morbi per membra dolorem? 6.658. opturgescit enim subito pes, arripit acer 6.659. saepe dolor dentes, oculos invadit in ipsos, 6.660. existit sacer ignis et urit corpore serpens 6.661. quam cumque arripuit partem repitque per artus, 6.662. ni mirum quia sunt multarum semina rerum 6.663. et satis haec tellus morbi caelumque mali fert, 6.664. unde queat vis immensi procrescere morbi. 6.665. sic igitur toti caelo terraeque putandumst 6.666. ex infinito satis omnia suppeditare, 6.667. unde repente queat tellus concussa moveri 6.668. perque mare ac terras rapidus percurrere turbo, 6.669. ignis abundare Aetnaeus, flammescere caelum; 6.670. id quoque enim fit et ardescunt caelestia templa 6.671. et tempestates pluviae graviore coortu 6.672. sunt, ubi forte ita se tetulerunt semina aquarum. 6.673. 'at nimis est ingens incendi turbidus ardor.' 6.674. scilicet et fluvius qui visus maximus ei, 6.675. qui non ante aliquem maiorem vidit, et ingens 6.676. arbor homoque videtur et omnia de genere omni 6.677. maxima quae vidit quisque, haec ingentia fingit, 6.678. cum tamen omnia cum caelo terraque marique 6.679. nil sint ad summam summai totius omnem. 6.680. Nunc tamen illa modis quibus inritata repente 6.681. flamma foras vastis Aetnae fornacibus efflet, 6.682. expediam. primum totius subcava montis 6.683. est natura fere silicum suffulta cavernis. 6.684. omnibus est porro in speluncis ventus et aeer aeër . 6.685. ventus enim fit, ubi est agitando percitus aeer aeër . 6.686. hic ubi percaluit cale fecitque omnia circum 6.687. saxa furens, qua contingit, terramque et ab ollis 6.688. excussit calidum flammis velocibus ignem, 6.689. tollit se ac rectis ita faucibus eicit alte. 6.690. fert itaque ardorem longe longeque favillam 6.691. differt et crassa volvit caligine fumum 6.692. extruditque simul mirando pondere saxa; 6.693. ne dubites quin haec animai turbida sit vis. 6.694. praeterea magna ex parti mare montis ad eius 6.695. radices frangit fluctus aestumque resolvit. 6.696. ex hoc usque mari speluncae montis ad altas 6.697. perveniunt subter fauces. hac ire fatendumst 6.698. et penetrare mari penitus res cogit aperto 6.699. atque efflare foras ideoque extollere flammam 6.700. saxaque subiectare et arenae tollere nimbos. 6.701. in summo sunt vertice enim crateres, ut ipsi 6.702. nominitant, nos quod fauces perhibemus et ora. 6.703. Sunt aliquot quoque res quarum unam dicere causam 6.704. non satis est, verum pluris, unde una tamen sit; 6.705. corpus ut exanimum siquod procul ipse iacere 6.706. conspicias hominis, fit ut omnis dicere causas 6.707. conveniat leti, dicatur ut illius una; 6.708. nam ne que eum ferro nec frigore vincere possis 6.709. interiisse neque a morbo neque forte veneno, 6.710. verum aliquid genere esse ex hoc quod contigit ei 6.711. scimus. item in multis hoc rebus dicere habemus. 6.712. Nilus in aestatem crescit campisque redundat 6.713. unicus in terris, Aegypti totius amnis. 6.714. is rigat Aegyptum medium per saepe calorem, 6.715. aut quia sunt aestate aquilones ostia contra, 6.716. anni tempore eo, qui etesiae esse feruntur, 6.717. et contra fluvium flantes remorantur et undas 6.718. cogentes sursus replent coguntque manere. 6.719. nam dubio procul haec adverso flabra feruntur 6.720. flumine, quae gelidis ab stellis axis aguntur; 6.721. ille ex aestifera parti venit amnis ab austro 6.722. inter nigra virum percocto saecla colore 6.723. exoriens penitus media ab regione diei. 6.724. est quoque uti possit magnus congestus harenae 6.725. fluctibus adversis oppilare ostia contra, 6.726. cum mare permotum ventis ruit intus harenam; 6.727. quo fit uti pacto liber minus exitus amnis 6.728. et proclivis item fiat minus impetus undis. 6.729. fit quoque uti pluviae forsan magis ad caput ei 6.730. tempore eo fiant, quo etesia flabra aquilonum 6.731. nubila coniciunt in eas tunc omnia partis. 6.732. scilicet, ad mediam regionem eiecta diei 6.733. cum convenerunt, ibi ad altos denique montis 6.734. contrusae nubes coguntur vique premuntur. 6.735. forsitan Aethiopum penitus de montibus altis 6.736. crescat, ubi in campos albas descendere ningues 6.737. tabificis subigit radiis sol omnia lustrans. | |
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60. Philo of Alexandria, On The Creation of The World, 65-70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 285 | 70. And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect: |
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| 61. Philo of Alexandria, Allegorical Interpretation, 1.31-1.42, 2.22-2.23, 3.32.97-3.32.99 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •myth of er, nature (physis) •myth of er, of the gods Found in books: Horkey (2019), Cosmos in the Ancient World, 84, 281, 284, 285 |
| 62. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 281 |
63. Philo of Alexandria, That God Is Unchangeable, 35-36 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 281 | 36. This is the continued unalterable course, up and down, of habit, which runners, imitating in their triennial festivals, in those great common spectacles of all men, display as a brilliant achievement, and a worthy subject of rivalry and contention. VIII. |
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| 64. Mishnah, Shabbat, 268.1-268.33 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 188 |
| 65. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er, and persuasion Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 226 |
| 66. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 97 |
67. Josephus Flavius, Jewish Antiquities, 4.161 (1st cent. CE - 1st cent. CE) Tagged with subjects: •er, myth of, Found in books: Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 136 | 4.161. When they were come, and they had joined battle with them, an immense multitude of the Midianites fell; nor could they be numbered, they were so very many: and among them fell all their kings, five in number, viz. Evi, Zur, Reba, Hur, and Rekem, who was of the same name with a city, the chief and capital of all Arabia, which is still now so called by the whole Arabian nation, Arecem, from the name of the king that built it; but is by the Greeks called —Petra. |
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| 68. Suetonius, Augustus, 94.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Horkey (2019), Cosmos in the Ancient World, 237 |
| 69. Phlegon of Tralles, On Miraculous Things, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •er,myth of e. Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 337 |
| 70. Appian, Civil Wars, 2.69 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Horkey (2019), Cosmos in the Ancient World, 237 |
| 71. Seneca The Younger, On Leisure, 5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 228 |
| 72. Seneca The Younger, Letters, 64.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 228 |
| 73. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 39 |
| 74. Plutarch, The Stoics Speak More Paradoxically Than The Poets, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er, of virtue Found in books: Horkey (2019), Cosmos in the Ancient World, 110 |
| 75. Seneca The Younger, Natural Questions, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 258, 259 |
76. Plutarch, Sulla, 9.7-9.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Horkey (2019), Cosmos in the Ancient World, 237| 9.7. ἀλλʼ ἐμπαθὴς ὢν καὶ τῷ θυμῷ παραδεδωκὼς τὴν τῶν πρασσομένων ἡγεμονίαν, ὅς γε τοὺς ἐχθροὺς μόνον ἑώρα, φίλους δὲ καὶ συγγενεῖς καὶ οἰκείους εἰς οὐδένα λόγον θέμενος οὐδʼ οἶκτον κατῄει διὰ πυρός, ᾧ τῶν αἰτίων καὶ μὴ διάγνωσις οὐκ ἦν. τούτων δὲ γινομένων Μάριος ἐξωσθεὶς πρὸς τὸ τῆς Γῆς ἱερὸν ἐκάλει διὰ κηρύγματος ἐπʼ ἐλευθερίᾳ τὸ οἰκετικόν ἐπελθόντων δὲ τῶν πολεμίων κρατηθεὶς ἐξέπεσε τῆς πόλεως. | 9.7. |
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77. Plutarch, Pompey, 68.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Horkey (2019), Cosmos in the Ancient World, 237| 68.2. τῆς δὲ νυκτὸς ἔδοξε κατὰ τοὺς ὕπνους Πομπήϊος εἰς τὸ θέατρον εἰσιόντος αὐτόν κροτεῖν τὸν δῆμον, αὐτὸς δὲ κοσμεῖν ἱερὸν Ἀφροδίτης νικηφόρου πολλοῖς λαφύροις. καὶ τὰ μὲν ἐθάρρει, τὰ δὲ ὑπέθραττεν αὐτὸν ἡ ὄψις, δεδοικότα μὴ τῷ γένει τῷ Καίσαρος εἰς Ἀφροδίτην ἀνήκοντι δόξα καὶ λαμπρότης ἀπʼ αὐτοῦ γένηται· καὶ πανικοί τινες θόρυβοι διᾴττοντες ἐξανέστησαν αὐτόν. | 68.2. |
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78. Plutarch, Lucullus, 12.2-12.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Horkey (2019), Cosmos in the Ancient World, 237| 12.2. ἐξαναστὰς δὲ καὶ τοὺς φίλους καλέσας διηγεῖτο τὴν ὄψιν ἔτι νυκτὸς οὔσης. καὶ παρῆσαν ἐξ Ἰλίου τινὲς ἀπαγγέλλοντες ὦφθαι περὶ τὸν Ἀχαιῶν λιμένα τρισκαίδεκα πεντήρεις τῶν βασιλικῶν ἐπὶ Λῆμνον πλεούσας, εὐθὺς οὖν ἀναχθείς τούτους μὲν εἷλε καὶ τὸν στρατηγὸν αὐτῶν Ἰσίδωρον ἀπέκτεινεν, ἐπὶ δὲ τοὺς ἄλλους ἔπλει πρωρέας. 12.3. οἱ δὲ ἔτυχον ὁρμοῦντες, καὶ τὰ πλοῖα πάντα πρὸς τὴν γῆν συνέλκοντες ἀπὸ τῶν καταστρωμάτων διεμάχοντο καὶ πληγὰς ἐδίδοσαν τοῖς περὶ τὸν Λούκουλλον, οὔτε περιπλεῦσαι τοῦ χωρίου διδόντος οὔτε βιάσασθαι ναυσὶ μετεώροις τὰς τῶν πολεμίων προσερηρεισμένας τῇ γῇ καὶ βεβηκυίας ἀσφαλῶς. 12.4. οὐ μὴν ἀλλὰ μόλις ᾗ προσβολήν τινα ἡ νῆσος εἶχεν ἀποβιβάζει τῶν στρατιωτῶν τοὺς ἀρίστους, οἳ κατόπιν ἐπιπεσόντες τοῖς πολεμίοις τοὺς μὲν διέφθειρον αὐτῶν, τοὺς δʼ ἠνάγκαζον ἀποκόπτοντας τὰ πρυμνήσια τῶν νεῶν καὶ φεύγοντας ἐκ τῆς γῆς ἀλλήλοις τε συγκρούειν τὰ πλοῖα καὶ ταῖς ἐμβολαῖς ταῖς περὶ τὸν Λούκουλλον ὑποπίπτειν. | 12.2. 12.3. 12.4. |
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| 79. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 188 |
80. Seneca The Younger, Agamemnon, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 228| 46. ictu bipennis regium video caput, | |
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81. Pausanias, Description of Greece, 1.32.3-1.32.4, 9.39.4-9.39.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er, •er,myth of e. •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 52; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180| 1.32.3. πρὶν δὲ ἢ τῶν νήσων ἐς ἀφήγησιν τραπέσθαι, τὰ ἐς τοὺς δήμους ἔχοντα αὖθις ἐπέξειμι. δῆμός ἐστι Μαραθὼν ἴσον τῆς πόλεως τῶν Ἀθηναίων ἀπέχων καὶ Καρύστου τῆς ἐν Εὐβοίᾳ· ταύτῃ τῆς Ἀττικῆς ἔσχον οἱ βάρβαροι καὶ μάχῃ τε ἐκρατήθησαν καί τινας ὡς ἀνήγοντο ἀπώλεσαν τῶν νεῶν. τάφος δὲ ἐν τῷ πεδίῳ Ἀθηναίων ἐστίν, ἐπὶ δὲ αὐτῷ στῆλαι τὰ ὀνόματα τῶν ἀποθανόντων κατὰ φυλὰς ἑκάστων ἔχουσαι, καὶ ἕτερος Πλαταιεῦσι Βοιωτῶν καὶ δούλοις· ἐμαχέσαντο γὰρ καὶ δοῦλοι τότε πρῶτον. 1.32.4. καὶ ἀνδρός ἐστιν ἰδίᾳ μνῆμα Μιλτιάδου τοῦ Κίμωνος, συμβάσης ὕστερόν οἱ τῆς τελευτῆς Πάρου τε ἁμαρτόντι καὶ διʼ αὐτὸ ἐς κρίσιν Ἀθηναίοις καταστάντι. ἐνταῦθα ἀνὰ πᾶσαν νύκτα καὶ ἵππων χρεμετιζόντων καὶ ἀνδρῶν μαχομένων ἔστιν αἰσθέσθαι· καταστῆναι δὲ ἐς ἐναργῆ θέαν ἐπίτηδες μὲν οὐκ ἔστιν ὅτῳ συνήνεγκεν, ἀνηκόῳ δὲ ὄντι καὶ ἄλλως συμβὰν οὐκ ἔστιν ἐκ τῶν δαιμόνων ὀργή. σέβονται δὲ οἱ Μαραθώνιοι τούτους τε οἳ παρὰ τὴν μάχην ἀπέθανον ἥρωας ὀνομάζοντες καὶ Μαραθῶνα ἀφʼ οὗ τῷ δήμῳ τὸ ὄνομά ἐστι καὶ Ἡρακλέα, φάμενοι πρώτοις Ἑλλήνων σφίσιν Ἡρακλέα θεὸν νομισθῆναι. 9.39.4. τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν. 9.39.5. κατὰ δὲ τὸ μαντεῖον τοιάδε γίνεται. ἐπειδὰν ἀνδρὶ ἐς τοῦ Τροφωνίου κατιέναι δόξῃ, πρῶτα μὲν τεταγμένων ἡμερῶν δίαιταν ἐν οἰκήματι ἔχει, τὸ δὲ οἴκημα Δαίμονός τε ἀγαθοῦ καὶ Τύχης ἱερόν ἐστιν ἀγαθῆς· διαιτώμενος δὲ ἐνταῦθα τά τε ἄλλα καθαρεύει καὶ λουτρῶν εἴργεται θερμῶν, τὸ δὲ λουτρὸν ὁ ποταμός ἐστιν ἡ Ἕρκυνα· καί οἱ καὶ κρέα ἄφθονά ἐστιν ἀπὸ τῶν θυσιῶν, θύει γὰρ δὴ ὁ κατιὼν αὐτῷ τε τῷ Τροφωνίῳ καὶ τοῦ Τροφωνίου τοῖς παισί, πρὸς δὲ Ἀπόλλωνί τε καὶ Κρόνῳ καὶ Διὶ ἐπίκλησιν Βασιλεῖ καὶ Ἥρᾳ τε Ἡνιόχῃ καὶ Δήμητρι ἣν ἐπονομάζοντες Εὐρώπην τοῦ Τροφωνίου φασὶν εἶναι τροφόν. 9.39.6. καθʼ ἑκάστην δὲ τῶν θυσιῶν ἀνὴρ μάντις παρὼν ἐς τοῦ ἱερείου τὰ σπλάγχνα ἐνορᾷ, ἐνιδὼν δὲ προθεσπίζει τῷ κατιόντι εἰ δὴ αὐτὸν εὐμενὴς ὁ Τροφώνιος καὶ ἵλεως δέξεται. τῶν μὲν δὴ ἄλλων ἱερείων τὰ σπλάγχνα οὐχ ὁμοίως δηλοῖ τοῦ Τροφωνίου τὴν γνώμην· ἐν δὲ νυκτὶ ᾗ κάτεισιν ἕκαστος, ἐν ταύτῃ κριὸν θύουσιν ἐς βόθρον, ἐπικαλούμενοι τὸν Ἀγαμήδην. θυμάτων δὲ τῶν πρότερον πεφηνότων αἰσίων λόγος ἐστὶν οὐδείς, εἰ μὴ καὶ τοῦδε τοῦ κριοῦ τὰ σπλάγχνα τὸ αὐτὸ θέλοι λέγειν· ὁμολογούντων δὲ καὶ τούτων, τότε ἕκαστος ἤδη κάτεισιν εὔελπις, κάτεισι δὲ οὕτω. 9.39.7. πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων. 9.39.8. ἐνταῦθα δὴ χρὴ πιεῖν αὐτὸν Λήθης τε ὕδωρ καλούμενον, ἵνα λήθη γένηταί οἱ πάντων ἃ τέως ἐφρόντιζε, καὶ ἐπὶ τῷδε ἄλλο αὖθις ὕδωρ πίνειν Μνημοσύνης· ἀπὸ τούτου τε μνημονεύει τὰ ὀφθέντα οἱ καταβάντι. θεασάμενος δὲ ἄγαλμα ὃ ποιῆσαι Δαίδαλόν φασιν—ὑπὸ δὲ τῶν ἱερέων οὐκ ἐπιδείκνυται πλὴν ὅσοι παρὰ τὸν Τροφώνιον μέλλουσιν ἔρχεσθαι— τοῦτο τὸ ἄγαλμα ἰδὼν καὶ θεραπεύσας τε καὶ εὐξάμενος ἔρχεται πρὸς τὸ μαντεῖον, χιτῶνα ἐνδεδυκὼς λινοῦν καὶ ταινίαις τὸν χιτῶνα ἐπιζωσθεὶς καὶ ὑποδησάμενος ἐπιχωρίας κρηπῖδας. | 1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 9.39.4. The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo. 9.39.5. What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius. 9.39.6. At each sacrifice a diviner is present, who looks into the entrails of the victim, and after an inspection prophesies to the person descending whether Trophonius will give him a kind and gracious reception. The entrails of the other victims do not declare the mind of Trophonius so much as a ram, which each inquirer sacrifices over a pit on the night he descends, calling upon Agamedes. Even though the previous sacrifices have appeared propitious, no account is taken of them unless the entrails of this ram indicate the same; but if they agree, then the inquirer descends in good hope. The procedure of the descent is this. 9.39.7. First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. 9.39.8. Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country. |
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| 82. Hippolytus, Refutation of All Heresies, 1.6.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er, of the elements Found in books: Horkey (2019), Cosmos in the Ancient World, 104 |
| 83. Alexander of Aphrodisias, On Fate, 166.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 188 |
| 84. Alexander of Aphrodisias, Supplement To On The Soul (Mantissa), 180.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 188 |
| 85. Clement of Alexandria, Exhortation To The Greeks, 2.15.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 |
| 86. Lucian, Alexander The False Prophet, 39 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 |
| 87. Apuleius, On The God of Socrates, 153-154, 152 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327 |
| 88. Sextus, Against The Mathematicians, 7.117, 9.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er, and order •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 73, 83 |
89. Diogenes Laertius, Lives of The Philosophers, 7.138-7.139, 8.76, 9.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er, nature (physis) •myth of er, and order Found in books: Horkey (2019), Cosmos in the Ancient World, 73, 281 | 7.138. Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less. 7.139. For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion. 8.76. His doctrines were as follows, that there are four elements, fire, water, earth and air, besides friendship by which these are united, and strife by which they are separated. These are his words:Shining Zeus and life-bringing Hera, Aidoneus and Nestis, who lets flow from her tears the source of mortal life,where by Zeus he means fire, by Hera earth, by Aidoneus air, and by Nestis water.And their continuous change, he says, never ceases, as if this ordering of things were eternal. At all events he goes on:At one time all things uniting in one through Love, at another each carried in a different direction through the hatred born of strife. 9.31. He declares the All to be unlimited, as already stated; but of the All part is full and part empty, and these he calls elements. Out of them arise the worlds unlimited in number and into them they are dissolved. This is how the worlds are formed. In a given section many atoms of all manner of shapes are carried from the unlimited into the vast empty space. These collect together and form a single vortex, in which they jostle against each other and, circling round in every possible way, separate off, by like atoms joining like. And, the atoms being so numerous that they can no longer revolve in equilibrium, the light ones pass into the empty space outside, as if they were being winnowed; the remainder keep together and, becoming entangled, go on their circuit together, and form a primary spherical system. |
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| 90. Plotinus, Enneads, 2.3.2, 2.3.9, 2.3.13-2.3.14, 3.4-3.5, 3.4.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •myth of er, nature (physis) •myth of er •republic (plato), myth of er •myth of er, of the universe •myth of er, of action •myth of er, of the soul (psyche) Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 258, 259, 260, 262, 263, 267, 272, 273, 274; Horkey (2019), Cosmos in the Ancient World, 144, 145, 147, 148, 161, 163; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 160, 188, 197 |
| 91. Iamblichus, Protrepticus, 9.51.6-9.51.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 81 |
| 92. Porphyry, On The Cave of The Nymphs, 22.6-23.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •plato, his myth of er Found in books: Tor (2017), Mortal and Divine in Early Greek Epistemology, 247, 248 |
| 93. Porphyry, Letter To Anebo, 25.10-25.27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •myth of er Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 188 |
94. Augustine, The City of God, 10.30, 13.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 97 | 10.30. If it is considered unseemly to emend anything which Plato has touched, why did Porphyry himself make emendations, and these not a few? For it is very certain that Plato wrote that the souls of men return after death to the bodies of beasts. Plotinus also, Porphyry's teacher, held this opinion; yet Porphyry justly rejected it. He was of opinion that human souls return indeed into human bodies, but not into the bodies they had left, but other new bodies. He shrank from the other opinion, lest a woman who had returned into a mule might possibly carry her own son on her back. He did not shrink, however, from a theory which admitted the possibility of a mother coming back into a girl and marrying her own son. How much more honorable a creed is that which was taught by the holy and truthful angels, uttered by the prophets who were moved by God's Spirit, preached by Him who was foretold as the coming Saviour by His forerunning heralds, and by the apostles whom He sent forth, and who filled the whole world with the gospel, - how much more honorable, I say, is the belief that souls return once for all to their own bodies, than that they return again and again to various bodies? Nevertheless Porphyry, as I have said, did considerably improve upon this opinion, in so far, at least, as he maintained that human souls could transmigrate only into human bodies, and made no scruple about demolishing the bestial prisons into which Plato had wished to cast them. He says, too, that God put the soul into the world that it might recognize the evils of matter, and return to the Father, and be for ever emancipated from the polluting contact of matter. And although here is some inappropriate thinking (for the soul is rather given to the body that it may do good; for it would not learn evil unless it did it), yet he corrects the opinion of other Platonists, and that on a point of no small importance, inasmuch as he avows that the soul, which is purged from all evil and received to the Father's presence, shall never again suffer the ills of this life. By this opinion he quite subverted the favorite Platonic dogma, that as dead men are made out of living ones, so living men are made out of dead ones; and he exploded the idea which Virgil seems to have adopted from Plato, that the purified souls which have been sent into the Elysian fields (the poetic name for the joys of the blessed) are summoned to the river Lethe, that is, to the oblivion of the past, That earthward they may pass once more, Remembering not the things before, And with a blind propension yearn To fleshly bodies to return. This found no favor with Porphyry, and very justly; for it is indeed foolish to believe that souls should desire to return from that life, which cannot be very blessed unless by the assurance of its permanence, and to come back into this life, and to the pollution of corruptible bodies, as if the result of perfect purification were only to make defilement desirable. For if perfect purification effects the oblivion of all evils, and the oblivion of evils creates a desire for a body in which the soul may again be entangled with evils, then the supreme felicity will be the cause of infelicity, and the perfection of wisdom the cause of foolishness, and the purest cleansing the cause of defilement. And, however long the blessedness of the soul last, it cannot be founded on truth, if, in order to be blessed, it must be deceived. For it cannot be blessed unless it be free from fear. But, to be free from fear, it must be under the false impression that it shall be always blessed, - the false impression, for it is destined to be also at some time miserable. How, then, shall the soul rejoice in truth, whose joy is founded on falsehood? Porphyry saw this, and therefore said that the purified soul returns to the Father, that it may never more be entangled in the polluting contact with evil. The opinion, therefore, of some Platonists, that there is a necessary revolution carrying souls away and bringing them round again to the same things, is false. But, were it true, what were the advantage of knowing it? Would the Platonists presume to allege their superiority to us, because we were in this life ignorant of what they themselves were doomed to be ignorant of when perfected in purity and wisdom in another and better life, and which they must be ignorant of if they are to be blessed? If it were most absurd and foolish to say so, then certainly we must prefer Porphyry's opinion to the idea of a circulation of souls through constantly alternating happiness and misery. And if this is just, here is a Platonist emending Plato, here is a man who saw what Plato did not see, and who did not shrink from correcting so illustrious a master, but preferred truth to Plato. 13.19. At present let us go on, as we have begun, to give some explanation regarding the bodies of our first parents. I say then, that, except as the just consequence of sin, they would not have been subjected even to this death, which is good to the good - this death, which is not exclusively known and believed in by a few, but is known to all, by which soul and body are separated, and by which the body of an animal which was but now visibly living is now visibly dead. For though there can be no manner of doubt that the souls of the just and holy dead live in peaceful rest, yet so much better would it be for them to be alive in healthy, well-conditioned bodies, that even those who hold the tenet that it is most blessed to be quit of every kind of body, condemn this opinion in spite of themselves. For no one will dare to set wise men, whether yet to die or already dead - in other words, whether already quit of the body, or shortly to be so - above the immortal gods, to whom the Supreme, in Plato, promises as a munificent gift life indissoluble, or in eternal union with their bodies. But this same Plato thinks that nothing better can happen to men than that they pass through life piously and justly, and, being separated from their bodies, be received into the bosom of the gods, who never abandon theirs; that, oblivious of the past, they may revisit the upper air, and conceive the longing to return again to the body. Virgil is applauded for borrowing this from the Platonic system. Assuredly Plato thinks that the souls of mortals cannot always be in their bodies, but must necessarily be dismissed by death; and, on the other hand, he thinks that without bodies they cannot endure for ever, but with ceaseless alternation pass from life to death, and from death to life. This difference, however, he sets between wise men and the rest, that they are carried after death to the stars, that each man may repose for a while in a star suitable for him, and may thence return to the labors and miseries of mortals when he has become oblivious of his former misery, and possessed with the desire of being embodied. Those, again, who have lived foolishly transmigrate into bodies fit for them, whether human or bestial. Thus he has appointed even the good and wise souls to a very hard lot indeed, since they do not receive such bodies as they might always and even immortally inhabit, but such only as they can neither permanently retain nor enjoy eternal purity without. of this notion of Plato's, we have in a former book already said that Porphyry was ashamed in the light of these Christian times, so that he not only emancipated human souls from a destiny in the bodies of beasts but also contended for the liberation of the souls of the wise from all bodily ties, so that, escaping from all flesh, they might, as bare and blessed souls, dwell with the Father time without end. And that he might not seem to be outbid by Christ's promise of life everlasting to His saints, he also established purified souls in endless felicity, without return to their former woes; but, that he might contradict Christ, he denies the resurrection of incorruptible bodies, and maintains that these souls will live eternally, not only without earthly bodies, but without any bodies at all. And yet, whatever he meant by this teaching, he at least did not teach that these souls should offer no religious observance to the gods who dwelt in bodies. And why did he not, unless because he did not believe that the souls, even though separate from the body, were superior to those gods? Wherefore, if these philosophers will not dare (as I think they will not) to set human souls above the gods who are most blessed, and yet are tied eternally to their bodies, why do they find that absurd which the Christian faith preaches, namely, that our first parents were so created that, if they had not sinned, they would not have been dismissed from their bodies by any death, but would have been endowed with immortality as the reward of their obedience, and would have lived eternally with their bodies; and further, that the saints will in the resurrection inhabit those very bodies in which they have here toiled, but in such sort that neither shall any corruption or unwieldiness be suffered to attach to their flesh, nor any grief or trouble to cloud their felicity? |
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| 95. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 10.14-10.18, 206.17-206.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 211 |
| 96. Basil of Caesarea, Homilia Exhortatoria Ad Sanctum Baptisma, 6.28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 5 |
| 97. Nonnus, Dionysiaca, 25.380-25.572 (4th cent. CE - 5th cent. CE) Tagged with subjects: •myth of er, nature (physis) •myth of er, of the gods Found in books: Horkey (2019), Cosmos in the Ancient World, 196, 203 |
| 98. Servius, Commentary On The Aeneid, 6.745 (4th cent. CE - 5th cent. CE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 97 |
| 99. Damaskios, Vita Isidori, 111.19-111.25 (5th cent. CE - 6th cent. CE) Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 213 |
| 100. Proclus, In Platonis Alcibiadem, 89.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 225 |
| 101. Damaskios, Vita Isidori (Ap. Photium, Bibl. Codd. 181, 242), 111.19-111.25 (5th cent. CE - 6th cent. CE) Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 213 |
| 102. Proclus, Commentary On Plato'S Republic, 2.115.14-2.115.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 337 |
| 103. Proclus, In Platonis Parmenidem Commentarii, 633.10, 645.30-645.31, 646.2-646.9, 646.23-646.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 211 |
| 104. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 162 |
| 105. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 27.10-27.16 (6th cent. CE - 6th cent. CE) Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 225 |
| 106. Nemesius, On The Nature of Man, 35.5-35.6 Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224 |
| 107. Hierocles Alexandrinus, De Providentia, None Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224 |
| 109. Salustius, On The Gods, 20.1.1-20.1.5 Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224 |
| 110. Suidas Thessalius, Fragments, 4.324 Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 213 |
| 112. Quodvultdeus, Temp. Barb., 1.2, 1.3, 1.4, 1.5, 1.6, 3.17-4.2, 24.17, 24.18, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.7, 25.8, 152.15, 152.21, 152.22, 152.23, 152.24, 152.25 Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 68 |
| 113. Theodore of Mopsuesta, In Hag., None Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 259 |
| 114. Anon, Anonymous Prolegomena To Plato'S Philosophy, 27.10-27.14 Tagged with subjects: •myth, of er Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 213 |
| 115. Epigraphy, Graf And Johnston, 2.9, 2.11 Tagged with subjects: •er, myth of Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 200 |
| 116. Heraclitus Lesbius, Fragments, None Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 8, 71 |
| 117. Epigraphy, Tit. Calymnii, 18.1 Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 |
| 118. Pseudo-Chrysostom, Orat.In Mesopent., None Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 |
| 120. Plautus, Frivolaria, 272.26-273.10 Tagged with subjects: •myth of er, nature (physis) Found in books: Horkey (2019), Cosmos in the Ancient World, 5 |
| 121. Photius, Lexicon, 60 Tagged with subjects: •myth of er Found in books: Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 89 |
| 122. Herodianus, Fr., 23, 73.17-74.1 Tagged with subjects: •nan Found in books: nan nan |
| 123. Orphic Hymns., Fragments, 474 Tagged with subjects: •er,myth of e. Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180 |
