Tiresias: The Ancient Mediterranean Religions Source Database

9249

Philo Of Alexandria, Questions On Genesis, 2.4
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Intertexts (texts cited often on the same page as the searched text):

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1. Hebrew Bible, Genesis, 6.14 (9th cent. BCE - 3rd cent. BCE) 6.14. עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃ 6.14. Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch."
2. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE)
3. Philo of Alexandria, Allegorical Interpretation, 2.22-2.23 (1st cent. BCE - missingth cent. CE)
4. 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.
5. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
6. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)
7. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)
8. Diogenes Laertius, Lives of The Philosophers, 7.136, 7.138-7.139, 7.156-7.157 (3rd cent. CE - 3rd cent. CE) 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.138. Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less. 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.
9. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE)
10. 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.

Subjects of this text:

subject	book bibliographic info
air	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
antipater	Graver (2007), Stoicism and Emotion, 225
aristotle,on basics of psychology	Graver (2007), Stoicism and Emotion, 225
body,vs. mind	Graver (2007), Stoicism and Emotion, 225
body	Horkey (2019), Cosmos in the Ancient World, 281
breath,as pneuma	Horkey (2019), Cosmos in the Ancient World, 281
breath	Horkey (2019), Cosmos in the Ancient World, 281
chrysippus,treatises of,on the psyche	Graver (2007), Stoicism and Emotion, 225
cleanthes,hymn	Graver (2007), Stoicism and Emotion, 225
confidence,conflagration	Graver (2007), Stoicism and Emotion, 225
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
elements,four-element physics	Graver (2007), Stoicism and Emotion, 225
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, 148
hahm,david	Graver (2007), Stoicism and Emotion, 225
heraclitus	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
hierocles,on the psyche	Graver (2007), Stoicism and Emotion, 225
kosmos	Horkey (2019), Cosmos in the Ancient World, 281
medical writers,greek,on pneuma	Graver (2007), Stoicism and Emotion, 225
mind,relation to body	Graver (2007), Stoicism and Emotion, 225
mixtures	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
myth of er,nature (physis)	Horkey (2019), Cosmos in the Ancient World, 281
pain	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
parts	Horkey (2019), Cosmos in the Ancient World, 281
philo of alexandria	Horkey (2019), Cosmos in the Ancient World, 281
plants and the plantlike	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
plato,on mind and spirit	Graver (2007), Stoicism and Emotion, 225
plato,on motion	Horkey (2019), Cosmos in the Ancient World, 281
pneuma,in greek biology	Graver (2007), Stoicism and Emotion, 225
pneuma (spiritus)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
psychic,vital,natural	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
seminal principles	Graver (2007), Stoicism and Emotion, 225
seneca,on mind and body	Graver (2007), Stoicism and Emotion, 225
socrates of athens	Horkey (2019), Cosmos in the Ancient World, 281
soul,survives death	Graver (2007), Stoicism and Emotion, 225
soul (psyche)	Horkey (2019), Cosmos in the Ancient World, 281
system	Horkey (2019), Cosmos in the Ancient World, 281
tenor (hexis)	Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
tension	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
tension (tonos)	Graver (2007), Stoicism and Emotion, 225
theology,stoic	Graver (2007), Stoicism and Emotion, 225
unity'	Horkey (2019), Cosmos in the Ancient World, 281
vaporisation	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148
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, 148
zeus,as designing fire	Graver (2007), Stoicism and Emotion, 225