Tiresias: The Ancient Mediterranean Religions Source Database

5664

Eusebius Of Caesarea, Preparation For The Gospel, 15.20.6
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE)
2. Cicero, On The Nature of The Gods, 1.36, 1.39 (2nd cent. BCE - 1st cent. BCE) 1.36. Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality.
3. Cicero, Tusculan Disputations, 1.79 (2nd cent. BCE - 1st cent. BCE) 1.79. Bene reprehendis, et se isto modo res habet. credamus igitur igitur etiam K Panaetio a Platone suo dissentienti? quem enim omnibus locis divinum, quem sapientissimum, quem sanctissimum, quem Homerum philosophorum appellat, huius hanc unam sententiam de inmortalitate animorum non probat. volt enim, quod nemo negat, quicquid natum sit interire; nasci autem animos, quod declaret eorum similitudo qui procreentur, quae etiam in ingeniis, non solum in corporibus appareat. alteram autem adfert affert hic X rationem, nihil esse quod doleat, quin id aegrum esse quoque possit; quod autem in morbum cadat, id etiam interiturum; dolere dolore V 1 autem animos, ergo etiam interire.
4. Philo of Alexandria, On The Eternity of The World, 49-51, 76, 48 (1st cent. BCE - missingth cent. CE) 48. Therefore Chrysippus, the most celebrated philosopher of that sect, in his treatise about Increase, utters some such prodigious assertions as these, and after he has prefaced his doctrines with the assertion that it is impossible for two makers of a species to exist in the same substance, he proceeds, "Let it be granted for the sake of argument and speculation that there is one person entire and sound, and another wanting one foot from his birth, and that the sound man is called Dion and the cripple Theon, and afterwards that Dion also loses one of his feet, then if the question were asked which had been spoiled, it would be more natural to say this of Theon;" but this is the assertion of one who delights in paradox rather than in truth
5. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE)
6. 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.
7. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
8. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)
9. Seneca The Younger, Letters, 54.4, 71.15 (1st cent. CE - 1st cent. CE)
10. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)
11. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)
12. Diogenes Laertius, Lives of The Philosophers, 7.58, 7.136, 7.156-7.157 (3rd cent. CE - 3rd cent. CE) 7.58. There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. ὁ, ἡ, τό, οἱ, αἱ, τά. 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.
13. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2 (3rd cent. CE - 4th cent. CE)
14. 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.
15. Augustine, Contra Academicos, 3.38 (4th cent. CE - 5th cent. CE)
16. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE)
17. Stoic School, Stoicor. Veter. Fragm., 1.146, 2.809, 2.817

Subjects of this text:

subject	book bibliographic info
academy	Long (2019), Immortality in Ancient Philosophy, 82
air	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
analogy	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
animal	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
antipater	Graver (2007), Stoicism and Emotion, 225
aristotle,on basics of psychology	Graver (2007), Stoicism and Emotion, 225
augustine,eternal recurrence makes crucifixion pointless	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
body,vs. mind	Graver (2007), Stoicism and Emotion, 225
chrysippus,treatises of,on the psyche	Graver (2007), Stoicism and Emotion, 225
chrysippus	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 176; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122; Long (2019), Immortality in Ancient Philosophy, 82, 153
cicero	Long (2019), Immortality in Ancient Philosophy, 82
cleanthes,hymn	Graver (2007), Stoicism and Emotion, 225
cleanthes	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122; Long (2019), Immortality in Ancient Philosophy, 153
confidence,conflagration	Graver (2007), Stoicism and Emotion, 225
conflagration	Long (2019), Immortality in Ancient Philosophy, 82, 153
consolation writings,even the universe doesn't last"	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
consolation writings,hope of continuation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
death,outcome of	Long (2019), Immortality in Ancient Philosophy, 153
death,survival of souls after	Graver (2007), Stoicism and Emotion, 225
death	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
diogenes of babylon	Graver (2007), Stoicism and Emotion, 225
directive faculty,in aristotle and plato	Graver (2007), Stoicism and Emotion, 225
elements,four-element physics	Graver (2007), Stoicism and Emotion, 225
eternal recurrence after conflagration (stoic),comfort or dismay from recurrence?	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
eternal recurrence after conflagration (stoic),resignation from end of cosmos	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
fire,as hot element	Graver (2007), Stoicism and Emotion, 225
fire,conflagration	Graver (2007), Stoicism and Emotion, 225
fire	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
galen,platonizing ecletic doctor,spiritual as well as physical exercises,delay in acting on anger	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
godlikeness,stoic	Long (2019), Immortality in Ancient Philosophy, 82
hahm,david	Graver (2007), Stoicism and Emotion, 225
hierocles,on the psyche	Graver (2007), Stoicism and Emotion, 225
identity,in stoicism	Long (2019), Immortality in Ancient Philosophy, 153
immortality,achieved	Long (2019), Immortality in Ancient Philosophy, 82
immortality,deathlessness	Long (2019), Immortality in Ancient Philosophy, 82
immortality,divinity	Long (2019), Immortality in Ancient Philosophy, 82
imperishability	Long (2019), Immortality in Ancient Philosophy, 82
medical writers,greek,on pneuma	Graver (2007), Stoicism and Emotion, 225
mind,relation to body	Graver (2007), Stoicism and Emotion, 225
nature	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
panaetius	Long (2019), Immortality in Ancient Philosophy, 153
part of a whole (soul as,etc.)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
past,present,future,abstract from past,present,future	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
peculiar quality	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
plato,on mind and spirit	Graver (2007), Stoicism and Emotion, 225
pneuma,in greek biology	Graver (2007), Stoicism and Emotion, 225
pneuma (spiritus)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
pythagoras,pythagoreans	Long (2019), Immortality in Ancient Philosophy, 82
sedley,david	Long (2019), Immortality in Ancient Philosophy, 153
seminal principles	Graver (2007), Stoicism and Emotion, 225
seneca,on mind and body	Graver (2007), Stoicism and Emotion, 225
seneca,the younger,stoic,eternal recurrence a comfort	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
seneca,the younger,stoic,soul may survive for a while	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
seneca	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 176
sorabji,richard	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
soul,survives death	Graver (2007), Stoicism and Emotion, 225
soul-body relationship,temporary survival after death	Long (2019), Immortality in Ancient Philosophy, 82, 153
souls,and immortality	Long (2019), Immortality in Ancient Philosophy, 82
souls,destruction at death	Long (2019), Immortality in Ancient Philosophy, 153
stoic	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 176
stoics,see under individual stoics,esp. chrysippus,whose views came to be seen already in antiquity as stoic orthodoxy,so that,conversely,views seen as orthodox tended to be ascribed to him,eternal recurrence	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
stoics,see under individual stoics,esp. chrysippus,whose views came to be seen already in antiquity as stoic orthodoxy,so that,conversely,views seen as orthodox tended to be ascribed to him,soul survives for a while	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
symmetry arguments	Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 176
tenor (hexis)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
tension	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122
tension (tonos)	Graver (2007), Stoicism and Emotion, 225
theology,stoic	Graver (2007), Stoicism and Emotion, 225
therapy,techniques see esp.	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
therapy	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
time,circular	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
time-lapse,effects of,how much time is available for checking anger?	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
virtue	Long (2019), Immortality in Ancient Philosophy, 153
von arnim,joachim	Graver (2007), Stoicism and Emotion, 225
zeno of citium,on pneuma	Graver (2007), Stoicism and Emotion, 225
zeno of citium,stoic,hence different conception of freedom from emotion(apatheia)'	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
zeno of citium,treatise on the universe	Graver (2007), Stoicism and Emotion, 225
zeno of citium	Long (2019), Immortality in Ancient Philosophy, 82
zeus,as designing fire	Graver (2007), Stoicism and Emotion, 225