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Tiresias: The Ancient Mediterranean Religions Source Database



5664
Eusebius Of Caesarea, Preparation For The Gospel, 14.5.12
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17 results
1. Hebrew Bible, Genesis, 4.8, 4.14, 15.16 (9th cent. BCE - 3rd cent. BCE)

4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’"
2. Cicero, Academica, 1.33-1.34 (2nd cent. BCE - 1st cent. BCE)

1.33. Haec forma forma om. *d erat illis prima, a Platone tradita; cuius quas acceperim dissupationes dissupationes Bai. disputat- *g*d si vultis exponam.' Nos vero volumus inquam, ut pro Attico etiam respondeam. ATT. Et recte quidem quidem om. *d inquit respondes; praeclare enim explicatur Peripateticorum et Academiae veteris auctoritas. VA. “Aristoteles igitur igitur om. *d primus species quas paulo ante dixi labefactavit, quas mirifice Plato erat amplexatus, quas ... erat amplexatus pars codicum Non. p. 470 ut in iis quiddam divinum esse diceret. Theophrastus autem, vir et oratione suavis et ita moratus ut prae se probitatem quandam et ingenuitatem ferat, ferret Ern. vehementius etiam fregit quodam modo auctoritatem veteris disciplinae; spoliavit enim virtutem suo decore imbecillamque reddidit, quod negavit in ea sola positum esse beate vivere. 1.34. Nam Strato eius auditor quamquam fuit acri ingenio tamen ab ea disciplina omnino semovendus est; qui cum maxime necessariam partem philosophiae, quae posita est in virtute et in in om. mgf moribus, reliquisset totumque se ad investigationem naturae contulisset, in ea ipsa plurimum dissedit a suis. Speusippus autem et Xenocrates, qui primi Platonis rationem auctoritatemque susceperant, et post eos Polemo Polemon *g et Crates unaque Crantor Cranto p 2 wg 2 Cratero g 1 Crator *g*d in Academia congregati diligenter ea eis px quae a superioribus acceperant tuebantur. utebantur *d Iam Polemonem audiverant assidue Zeno et Arcesilas. Archesilaus x
3. Cicero, On The Ends of Good And Evil, 5.13 (2nd cent. BCE - 1st cent. BCE)

5.13. namque horum posteri meliores illi quidem mea sententia quam reliquarum philosophi disciplinarum, sed ita degenerant, ut ipsi ex se nati esse videantur. primum Theophrasti, Strato, physicum se voluit; in quo etsi est magnus, tamen nova pleraque et perpauca de moribus. huius, Lyco, lyco V lico R lisias et N 2 ( versu ultra marg. continuato; ex priore script. lic cognosci posse videtur ); om. BE spatio vacuo rel. oratione locuples, rebus ipsis ipsi rebus R ieiunior. concinnus deinde et elegans huius, Aristo, sed ea, quae desideratur a magno philosopho, gravitas, in eo non fuit; scripta sane et multa et polita, sed nescio quo pacto auctoritatem oratio non habet. 5.13.  Let us then limit ourselves to these authorities. Their successors are indeed in my opinion superior to the philosophers of any other school, but are so unworthy of their ancestry that one might imagine them to have been their own teachers. To begin with, Theophrastus's pupil Strato set up to be a natural philosopher; but great as he is in this department, he is nevertheless for the most part an innovator; and on ethics he has hardly anything. His successor Lyco has a copious style, but his matter is somewhat barren. Lyco's pupil Aristo is polished and graceful, but has not the authority that we expect to find in a great thinker; he wrote much, it is true, and he wrote well, but his style is somehow lacking in weight.
4. Philo of Alexandria, On Drunkenness, 71 (1st cent. BCE - 1st cent. CE)

71. Why, then, are we not also to repel this being, too, who is a sophist and a polluted person, condemning him to the death which is suited to him, namely, silence (for silence is the death of speech), in order that the mind may be no longer led away by its sophisms, but being completely emancipated from all the pleasures which are according to the body, "the brother," and being alienated from, and having shaken off the yoke of, all the trickeries according to "the neighbour," and the neighbouring outward senses, and from the sophistries in accordance with the "nearest" speech, may be able, in all purity, to apply itself to all the proper objects of the intellect.
5. Philo of Alexandria, On The Migration of Abraham, 85, 82 (1st cent. BCE - 1st cent. CE)

82. Therefore it is necessary for any one who is about to enter into a contest of sophistry, to pay attention to all his words with such vigorous earnestness, that he may not only be able to escape from the manoeuvres of his adversaries, but may also in his turn attack them, and get the better of them, both in skill and in power.
6. Philo of Alexandria, On The Change of Names, 240 (1st cent. BCE - 1st cent. CE)

240. Therefore the most excellent, and most perfect kind of purification is this, not to admit into one's mind any improper notions, but to regulate it in peace and obedience to law, the ruler of which principles is justice. The next kind is, not to offend in one's language either by speaking falsely, or by swearing falsely, or by deceiving, or by practicing sophistry, or by laying false informations; or, in short, by letting loose one's mouth and tongue to the injury of any one, as it is better to put a bridle and an insuperable chain on those members. XLII.
7. Philo of Alexandria, On The Posterity of Cain, 53 (1st cent. BCE - 1st cent. CE)

53. Now of such a city as this, every impious man is found to be a builder in his own miserable soul, until God deliberately causes complete and great confusion to their sophistical Arts. And this will be, when not only "they build a city and tower, the head of which will reach to heaven," that is to say, [...] the mind or the reason of each individual as conversant about making great works, which they represent as having for its head a conception peculiar to itself, which is called in symbolical language heaven. For it is plain that the head and object of every reasoning must be the aforesaid mind; for the sake of which, long digressions and sentences are in the habit of being used by men who write histories. XVI.
8. Philo of Alexandria, On Dreams, 2.40 (1st cent. BCE - 1st cent. CE)

2.40. he who, in something of a piratical fashion, lays ambuscades against those who counterplot against him, takes up deceit, cajolery, trickery, sophistry, pretence, and hypocrisy, which being in their own nature blamable, are nevertheless praised when employed against the enemy; he who studies to be rich in the riches of nature takes up temperance and frugality; he who loves peace takes up obedience to law, a good reputation, freedom from pride, and equality. VI.
9. Philo of Alexandria, Allegorical Interpretation, 3.232-3.233 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, Who Is The Heir, 85 (1st cent. BCE - 1st cent. CE)

85. Very correctly, therefore, it is said, he led him out (exeµgagen exoµ) of the prison according to the body, of the caves existing in the external senses, of the sophistries displayed in deceitful speech; and beyond all this, out of himself and out of the idea that by his own self-exerted, selfimplanted, and independent power he was able to conceive and comprehend. XVII.
11. Philo of Alexandria, That The Worse Attacks The Better, 38, 41, 44, 1 (1st cent. BCE - 1st cent. CE)

1. And Cain said to Abel his brother, "Let us go to the field. And it came to pass, that while they were in the field, Cain rose up against Abel his brother, and slew Him." What Cain proposes to do is this: having by invitation led Abel on to a dispute, to convince him by main force, using plausible and probable sophisms; for the field to which he invites him to come, we may call a symbol of rivalry and contention, forming our conjectures of things that are uncertain from our perception of those which are manifest.
12. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE)

442c. but though the passionate part is wanting in reason and has no reason of its own, yet otherwise it is by nature fitted to heed the rational and intelligent part, to turn toward it, to yield to it, to conform itself thereto, if it is not completely corrupted by the foolish pleasure and a life of no restraint. Those who wonder how it is that this part is irrational, yet subservient to reason, do not seem to me to reflect thoroughly upon the power of reason, How great it is, how far it penetrates, through its mastery and guidance, not by harsh and inflexible methods, but by flexible ones, which have a quality of yielding and submitting to the rein which is more effective than any possible constraint or violence. For, to be sure, even our breathing, our sinews and bones
13. Irenaeus, Refutation of All Heresies, 1.11.5, 2.14.5 (2nd cent. CE - 3rd cent. CE)

14. Numenius of Apamea, Fragments, 25 (2nd cent. CE - 2nd cent. CE)

15. Numenius of Apamea, Fragments, 25 (2nd cent. CE - 2nd cent. CE)

16. Diogenes Laertius, Lives of The Philosophers, 5.11, 7.174, 7.177, 9.5 (3rd cent. CE - 3rd cent. CE)

5.11. Theocritus of Chios, according to Ambryon in his book On Theocritus, ridiculed him in an epigram which runs as follows:To Hermias the eunuch, the slave withal of Eubulus, an empty monument was raised by empty-witted Aristotle, who by constraint of a lawless appetite chose to dwell at the mouth of the Borborus [muddy stream] rather than in the Academy.Timon again attacked him in the line:No, nor yet Aristotle's painful futility.Such then was the life of the philosopher. I have also come across his will, which is worded thus:All will be well; but, in case anything should happen, Aristotle has made these dispositions. Antipater is to be executor in all matters and in general; 7.174. To the solitary man who talked to himself he remarked, You are not talking to a bad man. When some one twitted him on his old age, his reply was, I too am ready to depart; but when again I consider that I am in all points in good health and that I can still write and read, I am content to wait. We are told that he wrote down Zeno's lectures on oyster-shells and the blade-bones of oxen through lack of money to buy paper. Such was he; and yet, although Zeno had many other eminent disciples, he was able to succeed him in the headship of the school.He has left some very fine writings, which are as follows:of Time.of Zeno's Natural Philosophy, two books.Interpretations of Heraclitus, four books.De Sensu.of Art.A Reply to Democritus.A Reply to Aristarchus.A Reply to Herillus.of Impulse, two books. 7.177. 6. SPHAERUSAmongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table. Sphaerus was taken in and the king cried out, You have given your assent to a presentation which is false. But Sphaerus was ready with a neat answer. I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things. Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, Being of such quality as he is, Ptolemy is indeed a king. 9.5. He was exceptional from his boyhood; for when a youth he used to say that he knew nothing, although when he was grown up he claimed that he knew everything. He was nobody's pupil, but he declared that he inquired of himself, and learned everything from himself. Some, however, had said that he had been a pupil of Xenophanes, as we learn from Sotion, who also tells us that Ariston in his book On Heraclitus declares that he was cured of the dropsy and died of another disease. And Hippobotus has the same story.As to the work which passes as his, it is a continuous treatise On Nature, but is divided into three discourses, one on the universe, another on politics, and a third on theology.
17. Eusebius of Caesarea, Preparation For The Gospel, 14.6.4-14.6.6, 14.6.9, 14.6.12-14.6.13, 14.7-14.9, 15.12.2 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
academy, sceptical Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
academy Fowler, Plato in the Third Sophistic (2014) 180
alexander of aphrodisias Fowler, Plato in the Third Sophistic (2014) 180
antiochus of ascalon Fowler, Plato in the Third Sophistic (2014) 180
arcesilaus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
aristo of chios Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
aristocles of messene Fowler, Plato in the Third Sophistic (2014) 180
aristotelianism, criticism of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142
aristotle Fowler, Plato in the Third Sophistic (2014) 180
atticus Fowler, Plato in the Third Sophistic (2014) 180
cicero Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68; Fowler, Plato in the Third Sophistic (2014) 180
cleanthes Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
cyrenaics Fowler, Plato in the Third Sophistic (2014) 180
dialectic, criticism of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
dogmatics, heraclitus as a dogmatic philosopher Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
epicureans Fowler, Plato in the Third Sophistic (2014) 180
eristic, connection with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
eusebius Fowler, Plato in the Third Sophistic (2014) 180
exegesis, allegorical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
gnosticism, as sophistical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
heraclitus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
irenaeus, on heresy and sophism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
jewish succession, orthodox borrowings from jewish heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
late antiquity/later antiquity Fowler, Plato in the Third Sophistic (2014) 180
longinus Fowler, Plato in the Third Sophistic (2014) 180
marcus aurelius Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
numenius Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
pagan/paganism Fowler, Plato in the Third Sophistic (2014) 180
peripatetics Fowler, Plato in the Third Sophistic (2014) 180
philo of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
philosophy, criticized as divided Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
philosophy, positive invocation and use of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
physics Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
plato Fowler, Plato in the Third Sophistic (2014) 180
platonic dialogues, theaetetus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
platonist Fowler, Plato in the Third Sophistic (2014) 180
plutarch of chaeronea Fowler, Plato in the Third Sophistic (2014) 180
porphyry Fowler, Plato in the Third Sophistic (2014) 180
presocratic philosophers Fowler, Plato in the Third Sophistic (2014) 180
presocratics Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
pyrrhoneans Fowler, Plato in the Third Sophistic (2014) 180
socrates (platonic character) Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
sophistry, heresy connected to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
soul Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
sphaerus Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
stoic/stoics Fowler, Plato in the Third Sophistic (2014) 180
stoicism, pejorative comparison in heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
stoics Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
system Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
zeno of citium Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 68
γλαφυρός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142
μικρολογία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
πολυπραγμοσύνη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142, 143
φιλονεικεῖν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142
ἀσάφεια Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 143
ἔρις' Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 142