1. Septuagint, Exodus, 33 (10th cent. BCE - 2nd cent. BCE)
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2. Septuagint, Genesis, 1.26-1.27, 2.7 (10th cent. BCE - 2nd cent. BCE)
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3. Hebrew Bible, Exodus, 3 (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Genesis, 1.4, 6.1-6.4, 17.5, 19.24, 22.9 (9th cent. BCE - 3rd cent. BCE)
| 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 22.9. וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃ | 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;" 22.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood." |
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5. Hebrew Bible, Job, 1.6, 2.1 (9th cent. BCE - 3rd cent. BCE)
| 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ | 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." |
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6. Hebrew Bible, Proverbs, 8.22, 8.30 (9th cent. BCE - 3rd cent. BCE)
| 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ | 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," |
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7. Plato, Laws, 886a (5th cent. BCE - 4th cent. BCE)
| 886a. that gods exist? Ath. How so? Clin. First, there is the evidence of the earth, the sun, the stars, and all the universe, and the beautiful ordering of the seasons, marked out by years and months; and then there is the further fact that all Greeks and barbarians believe in the existence of gods. Ath. My dear sir, these bad men cause me alarm—for I will never call it awe —lest haply they scoff at us. For the cause of the corruption in their case is one you are not aware of; since you imagine that it is solely by their incontinence in regard to pleasures and desire |
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8. Plato, Phaedo, 97c (5th cent. BCE - 4th cent. BCE)
| 97c. that it is the mind that arranges and causes all things. I was pleased with this theory of cause, and it seemed to me to be somehow right that the mind should be the cause of all things, and I thought, If this is so, the mind in arranging things arranges everything and establishes each thing as it is best for it to be. So if anyone wishes to find the cause of the generation or destruction or existence of a particular thing, he must find out what sort of existence, or passive state of any kind, or activity is best for it. And therefore in respect to |
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9. Plato, Republic, 509d (5th cent. BCE - 4th cent. BCE)
| 509d. he said. Conceive then, said I, as we were saying, that there are these two entities, and that one of them is sovereign over the intelligible order and region and the other over the world of the eye-ball, not to say the sky-ball, but let that pass. You surely apprehend the two types, the visible and the intelligible. I do. Represent them then, as it were, by a line divided into two unequal sections and cut each section again in the same ratio (the section, that is, of the visible and that of the intelligible order), and then as an expression of the ratio of their comparative clearness and obscurity you will have, as one of the section |
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10. Plato, Timaeus, 28a, 28b, 28c, 29, 30, 28 (5th cent. BCE - 4th cent. BCE)
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11. Xenophon, Memoirs, 1.1.11-1.1.16, 4.3.2-4.3.18 (5th cent. BCE - 4th cent. BCE)
| 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. 1.1.15. Nor were those the only questions he asked about such theorists. Students of human nature, he said, think that they will apply their knowledge in due course for the good of themselves and any others they choose. Do those who pry into heavenly phenomena imagine that, once they have discovered the laws by which these are produced, they will create at their will winds, waters, seasons and such things to their need? Or have they no such expectation, and are they satisfied with knowing the causes of these various phenomena? 1.1.16. Such, then, was his criticism of those who meddle with these matters. His own conversation was ever of human things. The problems he discussed were, What is godly, what is ungodly; what is beautiful, what is ugly; what is just, what is unjust; what is prudence, what is madness; what is courage, what is cowardice; what is a state, what is a statesman; what is government, and what is a governor;—these and others like them, of which the knowledge made a gentleman, in his estimation, while ignorance should involve the reproach of slavishness. 4.3.2. In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself. 4.3.3. Tell me, Euthydemus, he began, has it ever occurred to you to reflect on the care the gods have taken to furnish man with what he needs? No, indeed it has not, replied Euthydemus. Well, no doubt you know that our first and foremost need is light, which is supplied to us by the gods? of course; since without light our eyes would be as useless as if we were blind. And again, we need rest; and therefore the gods grant us the welcome respite of night. Yes, for that too we owe them thanks. 4.3.4. And since the night by reason of her darkness is dim, whereas the sun by his brightness illuminates the hours of the day and all things else, have they not made stars to shine in the night, that mark the watches of night for us, and do we not thereby satisfy many of our needs? That is so. Moreover, the moon reveals to us not only the divisions of the night, but of the month too. Certainly. 4.3.5. Now, seeing that we need food, think how they make the earth to yield it, and provide to that end appropriate seasons which furnish in abundance the diverse things that minister not only to our wants but to our enjoyment. Truly these things too show loving-kindness. 4.3.6. Think again of their precious gift of water, that aids the earth and the seasons to give birth and increase to all things useful to us and itself helps to nourish our bodies, and mingling with all that sustains us, makes it more digestible, more wholesome, and more palatable: and how, because we need so much of it, they supply it without stint. That too shows design at work. 4.3.7. Think again of the blessing of fire, our defence against cold and against darkness, our helpmate in every art and all that man contrives for his service. In fact, to put it shortly, nothing of any account that is useful to the life of man is contrived without the aid of fire. This too is a signal token of loving-kindness. 4.3.8. Think again how the sun, when past the winter solstice, approaches, ripening some things and withering others, whose time is over; and having accomplished this, approaches no nearer, but turns away, careful not to harm us by excess of heat; and when once again in his retreat he reaches the point where it is clear to ourselves, that if he goes further away, we shall be frozen with the cold, back he turns once more and draws near and revolves in that region of the heavens where he can best serve us. Yes, verily, these things do seem to be done for the sake of mankind. 4.3.9. And again, since it is evident that we could not endure the heat or the cold if it came suddenly, Cyropaedia VI. ii. 29. the sun’s approach and retreat are so gradual that we arrive at the one or the other extreme imperceptibly. For myself, exclaimed Euthydemus, I begin to doubt whether after all the gods are occupied in any other work than the service of man. The one difficulty I feel is that the lower animals also enjoy these blessings. 4.3.10. Yes, replied Socrates, and is it not evident that they too receive life and food for the sake of man? For what creature reaps so many benefits as man from goats and sheep and horses and oxen and asses and the other animals? He owes more to them, in my opinion, than to the fruits of the earth. At the least they are not less valuable to him for food and commerce; in fact a large portion of mankind does not use the products of the earth for food, but lives on the milk and cheese and flesh they get from live stock. Moreover, all men tame and domesticate the useful kinds of animals, and make them their fellow-workers in war and many other undertakings. There too I agree with you, seeing that animals far stronger than man become so entirely subject to him that he puts them to any use he chooses. 4.3.11. Think again of the multitude of things beautiful and useful and their infinite variety, and how the gods have endowed man with senses adapted for the perception of every kind, so that there is nothing good that we cannot enjoy; and again, how they have implanted in us the faculty of reasoning, whereby we are able to reason about the objects of our perceptions and to commit them to memory, and so come to know what advantage every kind can yield, and devise many means of enjoying the good and driving away the bad; 4.3.12. and think of the power of expression, which enables us to impart to one another all good things by teaching and to take our share of them, to enact laws and to administer states. Truly, Socrates, it does appear that the gods devote much care to man. Yet again, in so far as we are powerless of ourselves to foresee what is expedient for the future, Cyropaedia I. vi. 46. the gods lend us their aid, revealing the issues by divination to inquirers, and teaching them how to obtain the best results. With you, Socrates, they seem to deal even more friendly than with other men, if it is true that, even unasked, they warn you by signs what to do and what not to do. 4.3.13. Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use, ibid. VIII. vii. 22. and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them. 4.3.14. Mark that even the sun, who seems to reveal himself to all, permits not man to behold him closely, but if any attempts to gaze recklessly upon him, blinds their eyes. And the gods’ ministers too you will find to be invisible. That the thunderbolt is hurled from heaven, and that he overwhelms all on whom he falls, is evident, but he is seen neither coming nor striking nor going. And the winds are themselves invisible, yet their deeds are manifest to us, and we perceive their approach. Moreover, the soul of man, which more than all else that is human partakes of the divine, reigns manifestly within us, and yet is itself unseen. For these reasons it behoves us not to despise the things that are unseen, but, realising their power in their manifestations, to honour the godhead. 4.3.15. Socrates, replied Euthydemus, that I will in no wise be heedless of the godhead I know of a surety. But my heart fails me when I think that no man can ever render due thanks to the gods for their benefits. 4.3.16. Nay, be not down-hearted, Euthydemus; for you know that to the inquiry, How am I to please the gods? the Delphic god replies, Follow the custom of the state ; and everywhere, I suppose, it is the custom that men propitiate the gods with sacrifices according to their power. How then can a man honour the gods more excellently and more devoutly than by doing as they themselves ordain? 4.3.17. Only he must fall no whit short of his power. For when he does that, it is surely plain that he is not then honouring the gods. Therefore it is by coming no whit short of his power in honouring the gods that he is to look with confidence for the greatest blessing. Cyropaedia I. vi. 4. For there are none from whom a man of prudence would hope for greater things than those who can confer the greatest benefits, nor can he show his prudence more clearly than by pleasing them. And how can he please them better than by obeying them strictly? 4.3.18. Thus by precept and by example alike he strove to increase in his companions Piety and Prudence. |
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12. Aristobulus Cassandreus, Fragments, 4 (4th cent. BCE - 3rd cent. BCE)
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13. Theophrastus, Fragments, 230 (4th cent. BCE - 3rd cent. BCE)
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14. Anon., Jubilees, 12.17 (2nd cent. BCE - 2nd cent. BCE)
| 12.17. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains |
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15. Anon., Letter of Aristeas, 132 (2nd cent. BCE - 2nd cent. BCE)
| 132. punishments inflicted by God upon the guilty. For he proved first of all that there is only one God and that his power is manifested throughout the universe, since every place is filled with his sovereignty and none of the things which are wrought in secret by men upon the earth escapes His knowledge. For all that a man does and all that is to come to pass in the future are manifest to |
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16. Cicero, On The Nature of The Gods, 1.65, 2.90 (2nd cent. BCE - 1st cent. BCE)
| 1.65. I grant the existence of the gods: do you then teach me their origin, their dwelling-place, their bodily and spiritual nature, their mode of life; for these are the things which I want to know. In regard to all of them you make great play with the lawless domination of the atoms; from these you construct and create everything that comes upon the ground, as he says. Now in the first place, there are no such things as atoms. For there is nothing . . . incorporeal, but all space is filled with material bodies; hence there can be no such thing as void, and no such thing as an indivisible body. 2.90. Well then, even as the shepherd at the first sight thinks he sees some lifeless and iimate object, but afterwards is led by clearer indications to begin to suspect the true nature of the thing about which he had previously been uncertain, so it would have been the proper course for the philosophers, if it so happened that the first sight of the world perplexed them, afterwards when they had seen its definite and regular motions, and all its phenomena controlled by fixed system and unchanging uniformity, to infer the presence not merely of an inhabitant of this celestial and divine abode, but also of a ruler and governor, the architect as it were of this mighty and monumental structure. "But as it is they appear to me to have no suspicion even of the marvels of the celestial and terrestrial creation. |
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17. Cicero, Tusculan Disputations, 1.36 (2nd cent. BCE - 1st cent. BCE)
| 1.36. Sed ut deos esse natura opinamur, qualesque que del. Bai. sint, ratione cognoscimus, quodsi ... 235, 6 cognoscimus ( omissis 235,2 maxume ... 235, 4 habiturus) H (libere) sic permanere animos arbitramur consensu nationum omnium, qua in sede maneant qualesque sint, ratione discendum est. cuius ignoratio ingnoratio GV 1 finxit inferos easque formidines, quas tu contemnere non sine causa videbare. in terram enim cadentibus corporibus isque humo tectis, e quo aquo V 1 (aq in r. 1 ) eqd V 2 mg. dictum est humari, sub terra censebant reliquam vitam agi mortuorum; quam eorum opinionem magni errores consecuti sunt, quos auxerunt poëtae. | |
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18. Septuagint, Wisdom of Solomon, 7, 13 (2nd cent. BCE - 1st cent. BCE)
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19. Lucretius Carus, On The Nature of Things, 5.373-5.405 (1st cent. BCE - 1st cent. BCE)
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20. Philo of Alexandria, On The Life of Abraham, 203, 60-88, 163 (1st cent. BCE - 1st cent. CE)
| 163. Again, by these means it considers if the world has been created, by whom it has been created, and who the creator is as to his essence or quality, and with what design he made it, and what he is doing now, and what his mode of existence or cause of life is; and all other such questions as the excellently-endowed mind when cohabiting with wisdom is accustomed to examine. |
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21. Philo of Alexandria, On The Eternity of The World, 12-19, 10 (1st cent. BCE - 1st cent. CE)
| 10. But Aristotle, with a knowledge as to which I know not to what degree I may call it holy and pious, affirmed that the world was uncreated and indestructible, and he accused those who maintained a contrary opinion of terrible impiety, for thinking that so great a visible God was in no respect different from things made with hands, though the contains within himself the sun, and the moon, and all the rest of the planets and fixed stars, and, in fact, the whole of the divine nature; |
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22. Philo of Alexandria, On The Cherubim, 86, 127 (1st cent. BCE - 1st cent. CE)
| 127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around. |
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23. Philo of Alexandria, On Drunkenness, 76 (1st cent. BCE - 1st cent. CE)
| 76. And I was not wrong when I called those rewards, brothers to one another, but I said so, knowing that he cannot be made a true priest who is still serving in human and mortal warfare, in which vain opinions are the officers of the companies; and that he cannot be a peaceful man, who does not in sincerity cultivate and serve, with all simplicity, the only Being who has no share in warfare, and everlasting peace. XIX. |
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24. Philo of Alexandria, On The Migration of Abraham, 178 (1st cent. BCE - 1st cent. CE)
| 178. What then shall we say? The Chaldeans appear beyond all other men to have devoted themselves to the study of astronomy and of genealogies; adapting things on earth to things sublime, and also adapting the things of heaven to those on earth, and like people who, availing themselves of the principles of music, exhibit a most perfect symphony as existing in the universe by the common union and sympathy of the parts for one another, which though separated as to place, are not disunited in regard of kindred. |
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25. Philo of Alexandria, On The Change of Names, 16, 61, 77-78, 10 (1st cent. BCE - 1st cent. CE)
| 10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature. |
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26. Philo of Alexandria, On The Creation of The World, 10, 100-109, 11, 110-128, 13, 130, 134-139, 14, 140-146, 15-17, 171, 18-19, 2, 20-29, 3, 30-38, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 1 (1st cent. BCE - 1st cent. CE)
| 1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions. |
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27. Philo of Alexandria, On Planting, 76 (1st cent. BCE - 1st cent. CE)
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28. Philo of Alexandria, On The Posterity of Cain, 168 (1st cent. BCE - 1st cent. CE)
| 168. but it is not correct to say that the living God is visible, that is rather an abuse of language, arising from referring God himself to his separate acts of power; for even in the passage cited above, he does not say, "Behold me," for it is wholly impossible that God according to his essence should be perceived or beheld by any creature, but he says, "Behold! it is I," that is to say, behold my existence; for it is sufficient for the reasoning powers of man to advance so far as to learn that there is and actually exists the great cause of all things, and to attempt to proceed further, so as to pursue investigations into the essence or distinctive qualities of God, is an absolute piece of folly; |
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29. Philo of Alexandria, On Curses, 11-48, 51, 10 (1st cent. BCE - 1st cent. CE)
| 10. Accordingly God banished Adam; but Cain went forth from his presence of his own accord; Moses here showing to us the manner of each sort of absence from God, both the voluntary and the involuntary sort; but the involuntary sort as not existing in consequence of any intention on our part, will subsequently have such a remedy applied to it as the case admits of; for God will raise up another offspring in the place of Abel, whom Cain slew, a male offspring for the soul which has not turned by its own intention, by name Seth, which name being interpreted means irrigation; |
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30. Philo of Alexandria, On Dreams, 1.53, 1.143, 1.188 (1st cent. BCE - 1st cent. CE)
| 1.53. And what is the lesson? The Chaldaeans are great astronomers, and the inhabitants of Charran occupy themselves with the topics relating to the external senses. Therefore the sacred account says to the investigator of the things of nature, why are you inquiring about the sun, and asking whether he is a foot broad, whether he is greater than the whole earth put together, or whether he is even many times as large? And why are you investigating the causes of the light of the moon, and whether it has a borrowed light, or one which proceeds solely from itself? Why, again, do you seek to understand the nature of the rest of the stars, of their motion, of their sympathy with one another, and even with earthly things? 1.143. having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we Die." For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings. 1.188. According to analogy, therefore, the knowledge of the world appreciable by the intellect is attained to by means of our knowledge of that which is perceptible by the outward senses, which is as it were a gate to the other. For as men who wish to see cities enter in through the gates, so also they who wish to comprehend the invisible world are conducted in their search by the appearance of the visible one. And the world of that essence which is only open to the intellect without any visible appearance or figure whatever, and which exists only in the archetypal idea which exists in the mind, which is fashioned according to its appearance, will be brought on without any shade; all the walls, and all the gates which could impede its progress being removed, so that it is not looked at through any other medium, but by itself, putting forth a beauty which is susceptible of no change, presenting an indescribable and exquisite spectacle. XXXIII. |
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31. Philo of Alexandria, On The Special Laws, 1.3, 1.12, 1.32-1.50, 2.166, 3.125 (1st cent. BCE - 1st cent. CE)
| 1.3. In consequence of which it would be most fitting for men to discard childish ridicule, and to investigate the real causes of the ordice with more prudence and dignity, considering the reasons why the custom has prevailed, and not being precipitate, so as without examination to condemn the folly of mighty nations, recollecting that it is not probable that so many myriads should be circumcised in every generation, mutilating the bodies of themselves and of their nearest relations, in a manner which is accompanied with severe pain, without adequate cause; but that there are many reasons which might encourage men to persevere and continue a custom which has been introduced by previous generations, and that these are from reasons of the greatest weight and importance. 1.12. But we must now turn to the special and particular laws; and first of all to those which relate to those people by whom it is well to be governed, those which have been enacted concerning Monarchy.{2}{yonge's translation includes a separate treatise title at this point: On Monarchy, Book I. Accordingly, his next paragraph begins with roman numeral I (= III in Loeb 1.32. But the Father and Ruler of the universe is a being whose character it is difficult to arrive at by conjecture and hard to comprehend; but still we must not on that account shrink from an investigation of it. Now, in the investigations which are made into the nature of God, there are two things of the greatest importance, about which the intellect of the man who devotes himself to philosophy in a genuine spirit is perplexed. One is, whether there is any Deity at all? this question arises from the atheism (which is the greatest of all vice 1.33. It has invariably happened that the works which they have made have been, in some degree, the proofs of the character of the workmen; for who is there who, when he looks upon statues or pictures, does not at once form an idea of the statuary or painter himself? And who, when he beholds a garment, or a ship, or a house, does not in a moment conceive a notion of the weaver, or shipbuilder, or architect, who has made them? And if any one comes into a well-ordered city, in which all parts of the constitution are exceedingly well arranged and regulated, what other idea will he entertain but that this city is governed by wise and virtuous rulers? 1.34. He, therefore, who comes into that which is truly the greatest of cities, namely, this world, and who beholds all the land, both the mountain and the champaign district full of animals, and plants, and the streams of rivers, both overflowing and depending on the wintry floods, and the steady flow of the sea, and the admirable temperature of the air, and the varieties and regular revolutions of the seasons of the year; and then too the sun and moon, the rulers of day and night, and the revolutions and regular motions of all the other planets and fixed stars, and of the whole heaven; would he not naturally, or I should rather say, of necessity, conceive a notion of the Father, and creator, and governor of all this system; 1.35. for there is no artificial work whatever which exists of its own accord? And the world is the most artificial and skilfully made of all works, as if it had been put together by some one who was altogether accomplished and most perfect in knowledge. It is in this way that we have received an idea of the existence of God.VII. 1.36. Again, even if it is very difficult to ascertain and very hard properly to comprehend, we must still, as far as it is possible, investigate the nature of his essence; for there is no employment more excellent than that of searching out the nature of the true God, even though the discovery may transcend all human ability, since the very desire and endeavour to comprehend it is able by itself to furnish indescribable pleasures and delights. 1.37. And the witnesses of this fact are those who have not merely tasted philosophy with their outermost lips, but who have abundantly feasted on its reasonings and its doctrines; for the reasoning of these men, being raised on high far above the earth, roams in the air, and soaring aloft with the sun, and moon, and all the firmament of heaven, being eager to behold all the things that exist therein, finds its power of vision somewhat indistinct from a vast quantity of unalloyed light being poured over it, so that the eye of his soul becomes dazzled and confused by the splendour. 1.38. But he does not on that account faint and renounce the task which he has undertaken, but goes on with invincible determination towards the sight which he considers attainable, as if he were a competitor at the games, and were striving for the second prize, though he has missed the first. And guess and conjecture are inferior to true perception, as are all those notions which are classed under the description of reasonable and plausible opinions. 1.39. Though, therefore, we do not know and cannot accurately ascertain what each of the stars is as to its pure and real essence, still we are eager to investigate the subject, delighting in probable reasonings, because of the fondness for learning which is implanted in our nature. 1.40. And so in the same way, though we cannot attain to a distinct conception of the truly living God, we still ought not to renounce the task of investigating his character, because even if we fail to make the discovery, the very search itself is intrinsically useful and an object of deserved ambition; since no one ever blames the eyes of the body because they are unable to look upon the sun itself, and therefore shrink from the brilliancy which is poured upon them from its beams, and therefore look down upon the earth, shrinking from the extreme brilliancy of the rays of the sun.VIII. 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself. 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it. 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 3.125. For when the prophet, after having been called up to the loftiest and most sacred of all the mountains in that district, was divinely instructed in the generic outlines of all the special laws, {10}{#ex 32:1.} and was out of sight of his people for many days; those of the people who were not of a peaceable disposition filled every place with the evils which arise from anarchy, and crowned all their iniquity with open impiety, turning into ridicule all those excellent and beautiful lessons concerning the honour due to the one true and living God, and having made a golden bull, an imitation of the Egyptian Typhos, and brought to it unholy sacrifices, and festivals unhallowed, and instituted profane and impious dances, with songs and hymns instead of lamentations; |
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32. Philo of Alexandria, On The Virtues, 199-225, 34-79, 198 (1st cent. BCE - 1st cent. CE)
| 198. But that nobility is placed only in the acquisition of virtue, and that you ought to imagine that he who has that is the only man really noble, and not the man who is born of noble and virtuous parents, is plain from many circumstances." XXXVII. |
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33. Philo of Alexandria, On The Contemplative Life, 3 (1st cent. BCE - 1st cent. CE)
| 3. with whom, however, who is there of those who profess piety that we can possibly compare? Can we compare those who honour the elements, earth, water, air, and fire? to whom different nations have given different names, calling fire Hephaestus, I imagine because of its kindling, and the air Hera, I imagine because of its being raised up, and raised aloft to a great height, and water Poseidon, probably because of its being drinkable, and the earth Demeter, because it appears to be the Mother of all plants and of all animals. |
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34. Philo of Alexandria, On The Life of Moses, 1.1-1.2, 1.162, 2.12, 2.161, 2.188, 2.224 (1st cent. BCE - 1st cent. CE)
| 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers 2.161. When Moses had gone up into the neighbouring mountain and had remained several days alone with God, the fickle-minded among the people, thinking that his absence was a favourable opportunity, as if they had no longer any ruler at all, rushed unrestrainedly to impiety, and, forgetting the holiness of the living God, became eager imitators of the Egyptian inventions. 2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. 2.224. Accordingly, in this month, about the fourteenth day of the month, when the orb of the moon is usually about to become full, the public universal feast of the passover is celebrated, which in the Chaldaic language is called pascha; at which festival not only do private individuals bring victims to the altar and the priests sacrifice them, but also, by a particular ordice of this law, the whole nation is consecrated and officiates in offering sacrifice; every separate individual on this occasion bringing forward and offering up with his own hands the sacrifice due on his own behalf. |
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35. Philo of Alexandria, On The Embassy To Gaius, 4-5, 55, 156 (1st cent. BCE - 1st cent. CE)
| 156. Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. |
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36. Philo of Alexandria, Allegorical Interpretation, 2.22, 3.97-3.100 (1st cent. BCE - 1st cent. CE)
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37. Philo of Alexandria, Questions On Exodus, 2.68 (1st cent. BCE - 1st cent. CE)
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38. Philo of Alexandria, Questions On Genesis, 3.1, 3.53 (1st cent. BCE - 1st cent. CE)
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39. Philo of Alexandria, Who Is The Heir, 140-142, 146, 156, 159-160, 165-172, 176, 181, 184, 187-188, 190, 192-193, 196-197, 199, 201, 205-206, 209, 214, 226, 230-232, 235-236, 300, 33, 97, 134 (1st cent. BCE - 1st cent. CE)
| 134. for, having taken it, he began to divide it thus: in the first instance, he made two divisions, the heavy and the light, separating that which was thick from that which was more subtle. After that, he again made a second division of each, dividing the subtle part into air and fire, and the denser portion into water and earth; and, first of all, he laid down those elements, which are perceptible by the outward senses, to be, as it were, the foundations of the world which is perceptible by the outward senses. |
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40. Philo of Alexandria, That God Is Unchangeable, 77-81, 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. |
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41. Philo of Alexandria, Plant., 76 (1st cent. BCE - 1st cent. CE)
| 76. and this is the greatest limit of those numbers which increase from the unit, and also the most perfect: so that the limit is the beginning of numbers, and the end, in those calculations, according to the first combination, is the number ten thousand; in reference to which fact, some persons have not erred greatly, who have compared the limit to the starting-place, and the number ten thousand to the goal, and all the numbers between these two to those who contend in a race; for they, beginning to start from the unit, as from the starting place, come to the number ten thousand as to the goal. |
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42. Aristobulus Milesius, Fragments, 4 (1st cent. CE - 2nd cent. CE)
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43. Epictetus, Discourses, 1.6.3, 1.6.7, 1.19.11 (1st cent. CE - 2nd cent. CE)
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44. Josephus Flavius, Jewish Antiquities, 1.154-1.156 (1st cent. CE - 1st cent. CE)
| 1.154. 1. Now Abram, having no son of his own, adopted Lot, his brother Haran’s son, and his wife Sarai’s brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions; 1.155. for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. 1.156. This his opinion was derived from the irregular phenomena that were visible both at land and sea, as well as those that happen to the sun, and moon, and all the heavenly bodies, thus:—“If [said he] these bodies had power of their own, they would certainly take care of their own regular motions; but since they do not preserve such regularity, they make it plain, that in so far as they co-operate to our advantage, they do it not of their own abilities, but as they are subservient to Him that commands them, to whom alone we ought justly to offer our honor and thanksgiving.” |
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45. Josephus Flavius, Jewish War, 7.341-7.350 (1st cent. CE - 1st cent. CE)
| 7.341. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus:—“Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; 7.342. but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await anyone to give you good advice; 7.343. for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; 7.344. for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. 7.345. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. 7.346. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; 7.347. for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; 7.348. for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. 7.349. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go everywhere, and foretell many futurities beforehand. |
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46. Plutarch, Placita Philosophorum, 1.3.21, 1.7 (1st cent. CE - 2nd cent. CE)
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47. Alcinous, Handbook of Platonism, 4.8 (2nd cent. CE - 2nd cent. CE)
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48. Anon., Genesis Rabba, 49.9 (2nd cent. CE - 5th cent. CE)
| 49.9. חָלִלָה לְּךָ (בראשית יח, כה), אָמַר רַבִּי יוּדָן חָלִלָה הוּא לְךָ בַּרְיָה הוּא לְךָ. אָמַר רַבִּי אַחָא חָלִלָה חָלִלָה שְׁתֵּי פְּעָמִים, חִלּוּל שֵׁם שָׁמַיִם יֵשׁ בַּדָּבָר. אָמַר רַבִּי אַבָּא מֵעֲשׂת דָּבָר אֵין כְּתִיב כָּאן, אֶלָּא מֵעֲשׂת כַּדָּבָר, לֹא הִיא וְלֹא דִּכְוָתָהּ, וְלֹא דִּפְחוּתָה מִנָּהּ. אָמַר רַבִּי לֵוִי שְׁנֵי בְּנֵי אָדָם אָמְרוּ דָּבָר אֶחָד, אַבְרָהָם וְאִיּוֹב, אַבְרָהָם אָמַר חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע. אִיּוֹב אָמַר (איוב ט, כב): אַחַת הִיא עַל כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה, אַבְרָהָם נָטַל עָלֶיהָ שָׂכָר, אִיּוֹב נֶעֱנַשׁ עָלֶיהָ. אַבְרָהָם אָמַר בִּשּׁוּלָה, אִיּוֹב אָמַר פַּגָה, אַחַת הִיא עַל כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה. רַבִּי חִיָּא בַּר אַבָּא אָמַר עִרְבּוּבֵי שְׁאֵלוֹת יֵשׁ כָּאן, אַבְרָהָם אָמַר: חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר: וְהָיָה כַּצַּדִּיק כָּרָשָׁע, יִתְלֶה לָרְשָׁעִים בִּשְׁבִיל צַדִּיקִים, הַלְּוַאי צַדִּיקִים דְּהָא אֵינָם אֶלָּא צַדִּיקִים נִבְלֵי, דְּאָמַר רַבִּי יוֹחָנָן כָּל צַדִּיקִים שֶׁנֶּאֶמְרוּ בִּסְדוֹם צַדִּיקִם כְּתִיב, הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (יהושע ט, יא): וַיֹּאמְרוּ אֵלֵינוּ זְקֵינֵינוּ וְכָל ישְׁבֵי אַרְצֵנוּ, זְקָנֵנוּ כְּתִיב, זִקְנֵי אַשְׁמָה, הַיְנוּ סָבָא דְּבַהֲתָא. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר אַבְרָהָם צָרֵף מַעֲשַׂי וְיַעֲלוּ לְמִנְיַן חֲמִשִּׁים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן לֹא אַתְּ הוּא צַדִּיקוֹ שֶׁל עוֹלָם, צָרֵף עַצְמְךָ עִמָּהֶם וְיַעֲלוּ לְמִנְיַן חֲמִשִּׁים. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כָּךְ אֲמַר לֵיהּ אַבְרָהָם, מֶלֶךְ בָּשָׂר וָדָם תּוֹלִין לוֹ אַנְקְלִיטוֹן מִדּוּכוֹס לְאִפַּרְכּוֹס, מֵאִפַּרְכּוֹס לְאִסְטְרָלִיטוֹס, וְאַתְּ בִּשְׁבִיל שֶׁאֵין לְךָ מִי שֶׁיִּתְלֶה לְךָ אַנְקְלִיטוֹן, לֹא תַעֲשֶׂה מִשְׁפָּט. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כְּשֶׁבִּקַּשְׁתָּ לָדוּן אֶת עוֹלָמְךָ מָסַרְתָּ אוֹתוֹ בְּיַד שְׁנַיִם, רוֹמוֹס וְרוֹמִילוֹס, שֶׁאִם בִּקֵּשׁ אֶחָד מֵהֶם לַעֲשׂוֹת דָּבָר חֲבֵרוֹ מְעַכֵּב עַל יָדוֹ, וְאַתְּ בִּשְׁבִיל שֶׁאֵין לְךָ מִי שֶׁיְעַכֵּב עַל יָדְךָ לֹא תַעֲשֶׂה מִשְׁפָּט. אָמַר רַב אַדָא נִשְׁבַּעְתָּ שֶׁאֵין אַתָּה מֵבִיא מַבּוּל לָעוֹלָם, מָה אַתְּ מַעֲרִים עַל הַשְּׁבוּעָה, מַבּוּל שֶׁל מַיִם אֵין אַתָּה מֵבִיא, מַבּוּל שֶׁל אֵשׁ אַתְּ מֵבִיא, אִם כֵּן לֹא יָצָאתָ יְדֵי שְׁבוּעָה. אָמַר רַבִּי לֵוִי (בראשית יח, כה): הֲשׁפֵט כָּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט, אִם עוֹלָם אַתָּה מְבַקֵּשׁ אֵין דִּין, וְאִם דִּין אַתָּה מְבַקֵּשׁ לֵית עוֹלָם, אַתְּ תָּפֵיס חַבְלָא בִּתְרֵין רָאשִׁין, בָּעֵי עָלְמָא וּבָעֵי דִינָא, אִם לֵית אַתְּ מְוַתֵּר צִבְחַר, לֵית עָלְמָא יָכֵיל קָאֵים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים מה, ח): אָהַבְתָּ צֶדֶק וַתִּשְׂנָא רֶשַׁע, אָהַבְתָּ לְצַדֵּק אֶת בְּרִיּוֹתַי, וַתִּשְׂנָא רֶשַׁע, מֵאַנְתָּ לְחַיְיבָן, (תהלים מה, ח): עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ, מַהוּ מֵחֲבֵרֶיךָ, מִנֹּחַ וְעַד אֶצְלְךָ עֲשָׂרָה דוֹרוֹת וּמִכֻּלָּם לֹא דִּבַּרְתִּי עִם אֶחָד מֵהֶם אֶלָּא עִמָּךְ (בראשית יב, א): וַיּאֹמֶר ה' אֶל אַבְרָם לֶךְ לְךָ. | |
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49. Clement of Alexandria, Miscellanies, 5.93-5.94 (2nd cent. CE - 3rd cent. CE)
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50. Diogenes Laertius, Lives of The Philosophers, 7.147 (3rd cent. CE - 3rd cent. CE)
| 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. |
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51. Proclus, Institutio Theologica, 85-86, 84 (5th cent. CE - 5th cent. CE)
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52. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 26.7-26.13 (missingth cent. CE - 5th cent. CE)
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53. Stoic School, Stoicor. Veter. Fragm., 2.1009
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