Tiresias: The Ancient Mediterranean Religions Source Database

1225

Aristotle, Generation Of Animals, 2.3
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Intertexts (texts cited often on the same page as the searched text):

19 results
1. Hebrew Bible, Genesis, 1.27, 2.7 (9th cent. BCE - 3rd cent. BCE) 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
2. Plato, Republic, 457c, 457b (5th cent. BCE - 4th cent. BCE)
3. Plato, Timaeus, 29e1, 37a1, 41d-42a, 41e, 42b, 42c, 90e-91a, 29a3 (5th cent. BCE - 4th cent. BCE)
4. Aristotle, Soul, 2.5, 3.5, 3.7 (4th cent. BCE - 4th cent. BCE)
5. Aristotle, Generation of Animals, 1.21, 736b (4th cent. BCE - 4th cent. BCE)
6. Aristotle, Sense And Sensibilia, 2 (4th cent. BCE - 4th cent. BCE)
7. Philo of Alexandria, On The Special Laws, 4.123 (1st cent. BCE - 1st cent. CE) 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God.
8. Philo of Alexandria, Allegorical Interpretation, 3.162 (1st cent. BCE - 1st cent. CE)
9. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - 1st cent. CE)
10. Philo of Alexandria, That God Is Unchangeable, 36, 46, 35 (1st cent. BCE - 1st cent. CE) 35. for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started.
11. Plutarch, On Common Conceptions Against The Stoics, 1085d, 1085c (1st cent. CE - 2nd cent. CE)
12. Clement of Alexandria, Christ The Educator, 2.1.16.4 (2nd cent. CE - 3rd cent. CE)
13. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)
14. Numenius of Apamea, Fragments, 16-17, 20, 11 (2nd cent. CE - 2nd cent. CE)
15. Numenius of Apamea, Fragments, 16-17, 20, 11 (2nd cent. CE - 2nd cent. CE)
16. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)
17. Diogenes Laertius, Lives of The Philosophers, 7.136, 7.156-7.157, 8.32 (3rd cent. CE - 3rd cent. CE) 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.
18. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE)
19. Origen, Against Celsus, 3.80, 4.48 (3rd cent. CE - 3rd cent. CE) 3.80. Seeing, however, that Celsus alleges that Christians are won over by us through vain hopes, we thus reply to him when he finds fault with our doctrine of the blessed life, and of communion with God: As for you, good sir, they also are won over by vain hopes who have accepted the doctrine of Pythagoras and Plato regarding the soul, that it is its nature to ascend to the vault of heaven, and in the super-celestial space to behold the sights which are seen by the blessed spectators above. According to you, O Celsus, they also who have accepted the doctrine of the duration of the soul (after death), and who lead a life through which they become heroes, and make their abodes with the gods, are won over by vain hopes. Probably also they who are persuaded that the soul comes (into the body) from without, and that it will be withdrawn from the power of death, would be said by Celsus to be won over by empty hopes. Let him then come forth to the contest, no longer concealing the sect to which he belongs, but confessing himself to be an Epicurean, and let him meet the arguments, which are not lightly advanced among Greeks and Barbarians, regarding the immortality of the soul, or its duration (after death), or the immortality of the thinking principle; and let him prove that these are words which deceive with empty hopes those who give their assent to them; but that the adherents of his philosophical system are pure from empty hopes, and that they indeed lead to hopes of good, or - what is more in keeping with his opinions - give birth to no hope at all, on account of the immediate and complete destruction of the soul (after death). Unless, perhaps, Celsus and the Epicureans will deny that it is a vain hope which they entertain regarding their end - pleasure - which, according to them, is the supreme good, and which consists in the permanent health of the body, and the hope regarding it which is entertained by Epicurus. 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young.

Subjects of this text:

subject	book bibliographic info
affinity, argument from	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
antiochus of ascalon	Fowler, Plato in the Third Sophistic (2014) 187
antipater	Graver, Stoicism and Emotion (2007) 225
aristophanes	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
aristotle, on basics of psychology	Graver, Stoicism and Emotion (2007) 225
aristotle	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218; Fowler, Plato in the Third Sophistic (2014) 187; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121; Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
body, homoeomerous	Dimas Falcon and Kelsey, Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays (2022) 54
body, vs. mind	Graver, Stoicism and Emotion (2007) 225
body	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
cause/causality	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
children	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
chrysippus, treatises of, on the psyche	Graver, Stoicism and Emotion (2007) 225
cicero	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
cleanthes, hymn	Graver, Stoicism and Emotion (2007) 225
clement of alexandria	Fowler, Plato in the Third Sophistic (2014) 187
confidence, conflagration	Graver, Stoicism and Emotion (2007) 225
critolaos	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
damascius	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
death, survival of souls after	Graver, Stoicism and Emotion (2007) 225
demiurge	Fowler, Plato in the Third Sophistic (2014) 187
diogenes laertius	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
diogenes of babylon	Graver, Stoicism and Emotion (2007) 225
directive faculty, in aristotle and plato	Graver, Stoicism and Emotion (2007) 225
elements, four-element physics	Graver, Stoicism and Emotion (2007) 225
ether	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
ethics	Fowler, Plato in the Third Sophistic (2014) 187
eusebius	Fowler, Plato in the Third Sophistic (2014) 187
evil	Fowler, Plato in the Third Sophistic (2014) 187
father	Fowler, Plato in the Third Sophistic (2014) 187
fire, as hot element	Graver, Stoicism and Emotion (2007) 225
fire, conflagration	Graver, Stoicism and Emotion (2007) 225
form/forms/ideas	Fowler, Plato in the Third Sophistic (2014) 187
glaucon	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
god	Fowler, Plato in the Third Sophistic (2014) 187
good	Fowler, Plato in the Third Sophistic (2014) 187
hahm, david	Graver, Stoicism and Emotion (2007) 225
heraclides of pontus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
hierocles, on the psyche	Graver, Stoicism and Emotion (2007) 225
intellect	Fowler, Plato in the Third Sophistic (2014) 187
intellect as a hypostasis	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
intelligible (noèton)	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
late antiquity/later antiquity	Fowler, Plato in the Third Sophistic (2014) 187
marriage	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
medical writers, greek, on pneuma	Graver, Stoicism and Emotion (2007) 225
mind, relation to body	Graver, Stoicism and Emotion (2007) 225
numenius	Fowler, Plato in the Third Sophistic (2014) 187
olympiodorus	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
origen	Fowler, Plato in the Third Sophistic (2014) 187
passion	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
peripatetics	Fowler, Plato in the Third Sophistic (2014) 187
plato, on mind and spirit	Graver, Stoicism and Emotion (2007) 225
plato, parmenides	Fowler, Plato in the Third Sophistic (2014) 187
plato, republic	Fowler, Plato in the Third Sophistic (2014) 187
plato, timaeus	Fowler, Plato in the Third Sophistic (2014) 187
plato/platonic	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
plato	Fowler, Plato in the Third Sophistic (2014) 187; Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
platonism, neoplatonism	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
platonist	Fowler, Plato in the Third Sophistic (2014) 187
pneuma, in greek biology	Graver, Stoicism and Emotion (2007) 225
porphyry	Fowler, Plato in the Third Sophistic (2014) 187
proclus	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
pythagoreanism/pythagoreans/pythagorean	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
seminal principles	Graver, Stoicism and Emotion (2007) 225
seneca, on mind and body	Graver, Stoicism and Emotion (2007) 225
socrates	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
soul, division of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
soul, rational	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
soul, survives death	Graver, Stoicism and Emotion (2007) 225
soul	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121; Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
spirit, divine	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
stars'	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
stoa/stoic/stoicism	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 121
tension (tonos)	Graver, Stoicism and Emotion (2007) 225
theology, metaphysics	Fowler, Plato in the Third Sophistic (2014) 187
theology, stoic	Graver, Stoicism and Emotion (2007) 225
timaeus of locri	Delcomminette, d’Hoine, and Gavray, Ancient Readings of Plato’s Phaedo (2015) 218
von arnim, joachim	Graver, Stoicism and Emotion (2007) 225
woman	Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 18
zeno of citium, on pneuma	Graver, Stoicism and Emotion (2007) 225
zeno of citium, treatise on the universe	Graver, Stoicism and Emotion (2007) 225
zeus, as designing fire	Graver, Stoicism and Emotion (2007) 225