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Tiresias: The Ancient Mediterranean Religions Source Database

Philo Of Alexandria, That God Is Unchangeable, 35-36

nanfor 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.

nanThis is the continued unalterable course, up and down, of habit, which runners, imitating in their triennial festivals, in those great common spectacles of all men, display as a brilliant achievement, and a worthy subject of rivalry and contention. VIII.

Intertexts (texts cited often on the same page as the searched text):

23 results
1. Hebrew Bible, Genesis, 2.21, 6.4-6.9, 6.11-6.12, 6.14 (9th cent. BCE - 3rd cent. BCE)

2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 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׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 6.14. עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃ 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 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." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 6.11. And the earth was corrupt before God, and the earth was filled with violence." 6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ." 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. Septuagint, Wisdom of Solomon, 13.11 (2nd cent. BCE - 1st cent. BCE)

13.11. A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark,and then with pleasing workmanship make a useful vessel that serves lifes needs
4. Anon., Sibylline Oracles, 3.58-3.59, 3.587-3.589, 5.495 (1st cent. BCE - 5th cent. CE)

3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.587. And thou thyself beside hot ashes stretched 3.588. As thou in thine own heart didst not foresee 3.589. Shalt slay thyself. And thou shalt not of men 5.495. 495 Many men and great tyrants and shall burn
5. Philo of Alexandria, On The Eternity of The World, 125 (1st cent. BCE - missingth cent. CE)

125. But we must now proceed to consider the question which we postponed till the present time. What sort of a part of the earth is that, that we may begin from this, whether it is greater or less, that is not dissolved by time? Do not the very hardest and strongest stones become hard and decayed through the weakness of their conformation (and this conformation is a sort of course of a highly strained spirit, a bond not indissoluble, but only very difficult to unloose), in consequence of which they are broken up and made fluid, so that they are dissolved first of all into a thin dust, and afterwards are wholly wasted away and destroyed? Again, if the water were never agitated by the winds, but were left immoveable for ever, would it not from inaction and tranquillity become dead? at all events it is changed by such stagnation, and becomes very foetid and foul-smelling, like an animal deprived of life.
6. Philo of Alexandria, On Giants, 27 (1st cent. BCE - missingth cent. CE)

27. But now, the spirit which is upon him is the wise, the divine, the indivisible, the undistributable, the good spirit, the spirit which is everywhere diffused, so as to fill the universe, which, while it benefits others, it not injured by having a participation in it given to another, and if added to something else, either as to its understanding, or its knowledge, or its wisdom. VII.
7. Philo of Alexandria, On The Creation of The World, 11-13, 131, 135, 14, 141, 15-25, 41, 57, 63, 66, 7-9, 97, 10 (1st cent. BCE - missingth cent. CE)

10. for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it.
8. Philo of Alexandria, On Planting, 18 (1st cent. BCE - missingth cent. CE)

9. Philo of Alexandria, On Dreams, 1.138 (1st cent. BCE - missingth cent. CE)

1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature.
10. Philo of Alexandria, On The Special Laws, 4.123 (1st cent. BCE - missingth cent. CE)

4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God.
11. Philo of Alexandria, Allegorical Interpretation, 2.22-2.23 (1st cent. BCE - missingth cent. CE)

12. Philo of Alexandria, Questions On Genesis, 2.4, 2.59 (1st cent. BCE - missingth cent. CE)

13. Philo of Alexandria, That God Is Unchangeable, 21-23, 30-32, 36-38, 40, 42-44, 46-48, 50, 52-69, 77-81, 20 (1st cent. BCE - missingth cent. CE)

20. However, we have said enough on this head; let us now connect what follows with It:ù"the Lord God, therefore," says Moses, "seeing that the wickedness of man was multiplied upon the earth, and that every one of them was carefully studying wickedness in his heart all his days; God considered in his mind that he had made man upon the earth, and he thought upon it; and God said, I will destroy man whom I have made from off the face of the earth."9
14. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)

15. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)

16. Sextus, Against The Mathematicians, 9.81 (2nd cent. CE - 3rd cent. CE)

17. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)

18. Diogenes Laertius, Lives of The Philosophers, 7.136, 7.138-7.139, 7.147, 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. 7.147. 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. 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.
19. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE)

20. 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.
21. Porphyry, On Abstinence, 4.6 (3rd cent. CE - 4th cent. CE)

4.6. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these [philosophic priests], |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. SPAN
22. Proclus, Institutio Theologica, 85-86, 84 (5th cent. CE - 5th cent. CE)

23. Stoic School, Stoicor. Veter. Fragm., 2.310

Subjects of this text:

subject book bibliographic info
adam Frey and Levison (2014) 288
anthropomorphic Frey and Levison (2014) 270
antipater Graver (2007) 225
aristotle,on basics of psychology Graver (2007) 225
aristotle Frey and Levison (2014) 272
assent Inwood and Warren (2020) 117
body,vs. mind Graver (2007) 225
body Horkey (2019) 281
breath,as pneuma Horkey (2019) 281
breath,warm breath Inwood and Warren (2020) 147
breath Horkey (2019) 281
chaeremon the stoic,on the egyptian priests Taylor and Hay (2020) 130
chrysippus,treatises of,on the psyche Graver (2007) 225
chrysippus Inwood and Warren (2020) 117
cleanthes,hymn Graver (2007) 225
cohesion (ἕξις) Frey and Levison (2014) 268, 271, 272, 288, 290
confidence,conflagration Graver (2007) 225
creation Frey and Levison (2014) 270, 271
death,survival of souls after Graver (2007) 225
diogenes of babylon Graver (2007) 225; Inwood and Warren (2020) 147
directive faculty,in aristotle and plato Graver (2007) 225
ecstasy,ecstatic Frey and Levison (2014) 290
elements,four-element physics Graver (2007) 225
embryo,embryology Inwood and Warren (2020) 147
fire,as hot element Graver (2007) 225
fire,conflagration Graver (2007) 225
fire,fiery,stoic fire (πῦρ τεχνικόν) Frey and Levison (2014) 272
fire Inwood and Warren (2020) 147
god,stoic Inwood and Warren (2020) 147
greek gods,power Frede and Laks (2001) 298
growth (φύσις) Frey and Levison (2014) 288, 290
hahm,david Graver (2007) 225
hierocles,on the psyche Graver (2007) 225
impression,imagination (φαντασία) Frey and Levison (2014) 271
intellect,intelligence Inwood and Warren (2020) 117
knowledge Frey and Levison (2014) 271
kosmos Horkey (2019) 281
law Frey and Levison (2014) 290
matter,stoic Inwood and Warren (2020) 117
medical writers,greek,on pneuma Graver (2007) 225
mind,relation to body Graver (2007) 225
moses Frey and Levison (2014) 270
myth of er,nature (physis) Horkey (2019) 281
nature Inwood and Warren (2020) 117, 147
parts Horkey (2019) 281
philo judeas,quaestiones et solutiones in genesin Frey and Levison (2014) 279
philo judeas,quod deus sit immutabilis Frey and Levison (2014) 270
philo judeas Frey and Levison (2014) 268, 269, 270, 271, 272, 279, 288, 290, 292
philo of alexandria Frede and Laks (2001) 298; Horkey (2019) 281
plants and the plantlike Inwood and Warren (2020) 147
plato,on mind and spirit Graver (2007) 225
plato,on motion Horkey (2019) 281
plotinus Frede and Laks (2001) 298
plutarch,vii Frey and Levison (2014) 272
pneuma,in greek biology Graver (2007) 225
pneuma (spiritus) Inwood and Warren (2020) 117
posidonius Inwood and Warren (2020) 117, 147
psychic,vital,natural Inwood and Warren (2020) 117, 147
reason,rationality Inwood and Warren (2020) 147
reason/rational Frey and Levison (2014) 268, 271, 272, 279, 288, 290
resurrection Frey and Levison (2014) 292
scala naturae Inwood and Warren (2020) 117
seminal principles Graver (2007) 225
seneca,on mind and body Graver (2007) 225
sensation,sense,perception (αἴσθησις) Frey and Levison (2014) 271
sensation motion Inwood and Warren (2020) 147
socrates of athens Horkey (2019) 281
soul,survives death Graver (2007) 225
soul; Frey and Levison (2014) 268, 269, 271, 272, 279, 290, 292
soul (psyche) Horkey (2019) 281
spirit,characterizations as,,(a)ether Frey and Levison (2014) 279
spirit,characterizations as,,air/hot air Frey and Levison (2014) 272
spirit,characterizations as,,indestructible (ἄφθαρτος) Frey and Levison (2014) 271, 272, 288
spirit,effects of,,knowledge/understanding Frey and Levison (2014) 288
spirit,effects of,ψυχή (soul,life) Frey and Levison (2014) 268, 271, 279, 288, 290, 292
stoicism/stoic; Frey and Levison (2014) 269, 272, 290
system Horkey (2019) 281
tenor (hexis) Horkey (2019) 281; Inwood and Warren (2020) 117, 147
tension (tonos) Graver (2007) 225
theology,stoic Graver (2007) 225
thought Inwood and Warren (2020) 117
trance Frey and Levison (2014) 288
unity Horkey (2019) 281
vaporisation Inwood and Warren (2020) 147
von arnim,joachim Graver (2007) 225
wisdom of solomon' Frey and Levison (2014) 268
zeno of citium,on pneuma Graver (2007) 225
zeno of citium,treatise on the universe Graver (2007) 225
zeus,as designing fire Graver (2007) 225