Tiresias: The Ancient Mediterranean Religions Source Database

5664

Eusebius Of Caesarea, Preparation For The Gospel, 15.14.2
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Intertexts (texts cited often on the same page as the searched text):

20 results
1. Aeschylus, Agamemnon, 1.7.33 (6th cent. BCE - 5th cent. BCE)
2. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE)
3. Cicero, Republic, 6.15 (2nd cent. BCE - 1st cent. BCE) 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini.
4. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE)
5. Philo of Alexandria, That God Is Unchangeable, 36, 35 (1st cent. BCE - missingth 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.
6. Dio Chrysostom, Orations, 3.50, 36.55 (1st cent. CE - missingth cent. CE) 3.50.  but it is my duty to discuss more carefully the happy and god-given polity at present in force. Now there are many close parallels and striking analogies to this form of government to be found in nature, where herds of cattle and swarms of bees indicate clearly that it is natural for the stronger to govern and care for the weaker. However, there could be no more striking or beautiful illustration than that government of the universe which is under the control of the first and best god. 36.55.  For indeed, when the mind alone had been left and had filled with itself immeasurable space, since it had poured itself evenly in all directions and nothing in it remained dense but complete porosity prevailed — at which time it becomes most beautiful — having obtained the purest nature of unadulterated light, it immediately longed for the existence that it had at first. Accordingly, becoming enamoured of that control and goverce and concord which it once maintained not only over the three natures of sun and moon and the other stars, but also over absolutely all animals and plants, it became eager to generate and distribute everything and to make the orderly universe then existent once more far better and more resplendent because newer.
7. New Testament, John, 1.4, 4.24, 5.26 (1st cent. CE - 1st cent. CE) 1.4. In him was life, and the life was the light of men. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself.
8. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
9. Aelius Aristides, Sacred Tales, 1.7.33 (2nd cent. CE - 2nd cent. CE)
10. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)
11. Numenius of Apamea, Fragments, 17, 15 (2nd cent. CE - 2nd cent. CE)
12. Numenius of Apamea, Fragments, 17, 15 (2nd cent. CE - 2nd cent. CE)
13. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)
14. Diogenes Laertius, Lives of The Philosophers, 7.135-7.136, 7.139, 7.156-7.157 (3rd cent. CE - 3rd cent. CE) 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 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. 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.
15. Eusebius of Caesarea, Preparation For The Gospel, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE)
16. Nag Hammadi, Allogenes, 49.26 (3rd cent. CE - 3rd cent. CE)
17. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE) 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.
18. Victorinus, Adversus Arium, 1.50.10-1.50.21 (3rd cent. CE - 4th cent. CE)
19. Proclus, Institutio Theologica, 103 (5th cent. CE - 5th cent. CE)
20. Stoic School, Stoicor. Veter. Fragm., 3.4, 3.282, 3.333

Subjects of this text:

subject	book bibliographic info
antipater	Graver (2007), Stoicism and Emotion, 225
aristotle,on basics of psychology	Graver (2007), Stoicism and Emotion, 225
aristotle,on cosmology	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
ascent literature,visionary/mystical	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
augustine	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
body,vs. mind	Graver (2007), Stoicism and Emotion, 225
choice,christianity	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
chrysippus,treatises of,on the psyche	Graver (2007), Stoicism and Emotion, 225
cleanthes,hymn	Graver (2007), Stoicism and Emotion, 225
clement of alexandria	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
confidence,conflagration	Graver (2007), Stoicism and Emotion, 225
conflagration	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
connections,between god and cosmos	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
connections,within cosmos	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
connections within,in greek thought	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 60, 126
connections within	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
contemplation	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
cosmic conflagration	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
cosmic soul/world soul,proofs of cosmic soul	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
creation and ownership,hellenistic views	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
death,survival of souls after	Graver (2007), Stoicism and Emotion, 225
diogenes of babylon	Graver (2007), Stoicism and Emotion, 225
directive faculty,in aristotle and plato	Graver (2007), Stoicism and Emotion, 225
dream of scipio	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 60
elements,four-element physics	Graver (2007), Stoicism and Emotion, 225
eusebius	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
evil	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
existence,pre-existence	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
fate	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
father/offspring argument	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
fire,as cosmic principle	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
fire,as hot element	Graver (2007), Stoicism and Emotion, 225
fire,conflagration	Graver (2007), Stoicism and Emotion, 225
fire,intelligent	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
gnostic,gnosticism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
god,stoic	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
god	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
hahm,david	Graver (2007), Stoicism and Emotion, 225
hierocles,on the psyche	Graver (2007), Stoicism and Emotion, 225
intellect,intelligence	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
intellect,triad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
intelligible,archetype,object	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
johannine,christology	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
life,noetic	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
logos,as fire in stoicism	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
mansfeld,j.	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
marius victorinus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
matter	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
mediation	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
medical writers,greek,on pneuma	Graver (2007), Stoicism and Emotion, 225
metaphysics	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
middle platonism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
mind,relation to body	Graver (2007), Stoicism and Emotion, 225
mind,triad,nous	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
monad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
moral order	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 60
nature	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
neoplatonism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
neopythagoreanism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
nicomachus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
numenius	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
one-being,platonic,plotinian	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
one-being,triple-powered	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
paradox	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
part of a whole (soul as,etc.)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
plato,on mind and spirit	Graver (2007), Stoicism and Emotion, 225
plato,timaeus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
platonizing sethians	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
plotinus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
pneuma,in greek biology	Graver (2007), Stoicism and Emotion, 225
pneuma in stoicism	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
porphyry	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
proclus	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
providence	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
quality	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
quantity	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
reproduction	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
seeds (seminal reasons)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
seminal principles	Graver (2007), Stoicism and Emotion, 225
seneca,on mind and body	Graver (2007), Stoicism and Emotion, 225
social order	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 60
soul,survives death	Graver (2007), Stoicism and Emotion, 225
spirit,god/one as	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
spirit,tensile movement of	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
stoic,stoicism	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377, 386
stoics'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 126
stoics	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 60
substance	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
tension (tonos)	Graver (2007), Stoicism and Emotion, 225
theology,stoic	Graver (2007), Stoicism and Emotion, 225
triad,chaldaean	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386
triad	Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 377
von arnim,joachim	Graver (2007), Stoicism and Emotion, 225
zeno of citium,on pneuma	Graver (2007), Stoicism and Emotion, 225
zeno of citium,treatise on the universe	Graver (2007), Stoicism and Emotion, 225
zeno of citium	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272
zeus,as designing fire	Graver (2007), Stoicism and Emotion, 225
zeus	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 272