Tiresias: The Ancient Mediterranean Religions Source Database

9252

Philo Of Alexandria, That God Is Unchangeable, 36
nan This 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.

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1. Hebrew Bible, Genesis, 2.21, 6.4-6.12, 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." 6.10. And Noah begot three sons, Shem, Ham, and Japheth." 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. Homer, Iliad, 5.303, 7.444, 10.282 (8th cent. BCE - 7th cent. BCE) 5.303. /eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone. 7.444. /And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. 10.282. /now again be thou my friend, Athene, as ne'er thou wast before, and grant that with goodly renown we come back to the ships, having wrought a great work that shall be a sorrow to the Trojans. And after him again prayed Diomedes, good at the war-cry:Hearken thou now also to me, child of Zeus, unwearied one.
3. Homer, Odyssey, 3.275 (8th cent. BCE - 7th cent. BCE)
4. Aristotle, Generation of Animals, 2.3 (4th cent. BCE - 4th cent. BCE)
5. Theocritus, Idylls, 17 (4th cent. BCE - 3rd cent. BCE)
6. Philo of Alexandria, On The Life of Abraham, 178 (1st cent. BCE - missingth cent. CE) 178. But to those who are fond of reviling and disparaging everything, and who are by their invariable habits accustomed to prefer blaming to praising the action which Abraham was enjoined to perform, it will not appear a great and admirable deed, as we imagine it to have been.
7. 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.
8. Philo of Alexandria, On Drunkenness, 75, 151 (1st cent. BCE - missingth cent. CE) 151. After this the soul goes on to deny that it drinks wine or strong drink, boasting in its being continually sober throughout the whole of its life. For to have the reasoning powers really free, and unfettered, and pure, and intoxicated by no passion, was really a very important and admirable thing.
9. 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.
10. Philo of Alexandria, On The Migration of Abraham, 81-93, 80 (1st cent. BCE - missingth cent. CE) 80. At all events when the conceptions are at all indistinct and ambiguous, speech is the treading as it were on empty air, and often stumbles and meets with a severe fall, so as never to be able to rise again. "And thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt speak to him, and thou shalt give my words into his mouth," which is equivalent to, Thou shalt suggest to him conceptions which are in no respect different from divine language and divine arguments.
11. Philo of Alexandria, On The Creation of The World, 135, 141, 22, 41, 57, 63, 66, 97, 131 (1st cent. BCE - missingth cent. CE) 131. Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments.
12. Philo of Alexandria, On Planting, 6, 18 (1st cent. BCE - missingth cent. CE)
13. Philo of Alexandria, On Dreams, 1.138, 1.220 (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. 1.220. For we read that Joseph had a "coat of many Colours," not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape.
14. Philo of Alexandria, On The Special Laws, 2.188, 4.123 (1st cent. BCE - missingth cent. CE) 2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 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.
15. Philo of Alexandria, On The Life of Moses, 1.180, 2.26-2.28, 2.60 (1st cent. BCE - missingth cent. CE) 1.180. Then the Hebrews, being amazed at this great and wonderful event, gained a victory which they had never hoped for without bloodshed or loss; and, seeing the instantaneous and complete destruction of the enemy, formed two choruses, one of men and the other of women, on the sea shore, and sang hymns of gratitude to God, Moses leading the song of the men, and his sister that of the women; for these two persons were the leaders of the choruses. 2.26. In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; 2.27. but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. 2.28. And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter;
16. Philo of Alexandria, Allegorical Interpretation, 2.22-2.23 (1st cent. BCE - missingth cent. CE)
17. Philo of Alexandria, Questions On Genesis, 2.4, 2.59 (1st cent. BCE - missingth cent. CE)
18. Philo of Alexandria, That God Is Unchangeable, 21-23, 30-32, 35, 37-38, 40, 42-48, 50-69, 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
19. Philo of Alexandria, Plant., 6 (1st cent. BCE - missingth cent. CE) 6. For it was fitting that the most perfect and greatest of all works should be made by the greatest of all makers; and it would not have been the most perfect of works if it had not been filled up by perfect parts, so that this world consists of all earth, and all water, and all air, and all fire, not a single particle, no not the smallest imaginable atom, being omitted.
20. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
21. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)
22. Tacitus, Histories, 15.5 (1st cent. CE - 2nd cent. CE)
23. Galen, On The Movement of Muscles, 4.402-4.403 (2nd cent. CE - 3rd cent. CE)
24. Sextus, Against The Mathematicians, 9.81 (2nd cent. CE - 3rd cent. CE)
25. Sextus Empiricus, Against Those In The Disciplines, 7.234 (2nd cent. CE - 2nd cent. CE)
26. 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.
27. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE)
28. 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.
29. Anon., Letter of Aristeas, 305 305. after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and
30. Stoic School, Stoicor. Veter. Fragm., 2.310

Subjects of this text:

subject	book bibliographic info
adam	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 288
alexandria,philos perspective on	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
alexandria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
alien,the	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
anthropomorphic	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 270
antipater	Graver (2007), Stoicism and Emotion, 225
aristeas,letter of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
aristotle,on basics of psychology	Graver (2007), Stoicism and Emotion, 225
aristotle	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 272
assent	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
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
chrysippus	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
cleanthes,hymn	Graver (2007), Stoicism and Emotion, 225
cohesion (ἕξις)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 268, 271, 272, 288, 290
confidence,conflagration	Graver (2007), Stoicism and Emotion, 225
creation	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 270, 271
death,survival of souls after	Graver (2007), Stoicism and Emotion, 225
demetrius of phalerum	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
diaspora,jewish	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
diogenes of babylon	Graver (2007), Stoicism and Emotion, 225
directive faculty,in aristotle and plato	Graver (2007), Stoicism and Emotion, 225
ecstasy,ecstatic	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 290
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,fiery,stoic fire (πῦρ τεχνικόν)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 272
gentiles,non-jews (christians,muslims)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
geography	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
greek,language	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
growth (φύσις)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 288, 290
hahm,david	Graver (2007), Stoicism and Emotion, 225
hierocles,on the psyche	Graver (2007), Stoicism and Emotion, 225
homer	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
impression,imagination (φαντασία)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 271
intellect,intelligence	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
knowledge	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 271
kosmos	Horkey (2019), Cosmos in the Ancient World, 281
law	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 290
matter,stoic	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
medical writers,greek,on pneuma	Graver (2007), Stoicism and Emotion, 225
memory,cultural	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
mind,relation to body	Graver (2007), Stoicism and Emotion, 225
moses,in philos life of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
moses	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 270
myth of er,nature (physis)	Horkey (2019), Cosmos in the Ancient World, 281
nature	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
parts	Horkey (2019), Cosmos in the Ancient World, 281
philo judeas,quaestiones et solutiones in genesin	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 279
philo judeas,quod deus sit immutabilis	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 270
philo judeas	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 268, 269, 270, 271, 272, 279, 288, 290, 292
philo of alexandria	Horkey (2019), Cosmos in the Ancient World, 281; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
philos perspective	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
plato,on mind and spirit	Graver (2007), Stoicism and Emotion, 225
plato,on motion	Horkey (2019), Cosmos in the Ancient World, 281
plutarch,vii	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 272
plutarch	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
pneuma,in greek biology	Graver (2007), Stoicism and Emotion, 225
pneuma (spiritus)	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
posidonius	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
psychic,vital,natural	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
ptolemy i soter (ptolemy son of lagos)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
ptolemy ii philadelphus,in philos life of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
ptolemy ii philadelphus	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
reason/rational	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 268, 271, 272, 279, 288, 290
resurrection	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 292
scala naturae	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
seminal principles	Graver (2007), Stoicism and Emotion, 225
seneca,on mind and body	Graver (2007), Stoicism and Emotion, 225
sensation,sense,perception (αἴσθησις)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 271
septuagint (lxx)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
socrates of athens	Horkey (2019), Cosmos in the Ancient World, 281
sojourning	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 225
soul,survives death	Graver (2007), Stoicism and Emotion, 225
soul;	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 268, 269, 271, 272, 279, 290, 292
soul (psyche)	Horkey (2019), Cosmos in the Ancient World, 281
spirit,characterizations as,,(a)ether	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 279
spirit,characterizations as,,air/hot air	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 272
spirit,characterizations as,,indestructible (ἄφθαρτος)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 271, 272, 288
spirit,effects of,,knowledge/understanding	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 288
spirit,effects of,ψυχή (soul,life)	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 268, 271, 279, 288, 290, 292
stoicism/stoic;	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 269, 272, 290
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, 117
tension (tonos)	Graver (2007), Stoicism and Emotion, 225
theocritus	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 231
theology,stoic	Graver (2007), Stoicism and Emotion, 225
thought	Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117
trance	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 288
unity	Horkey (2019), Cosmos in the Ancient World, 281
von arnim,joachim	Graver (2007), Stoicism and Emotion, 225
wisdom of solomon'	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 268
world,the,citizenship of	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 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
zeus,as designing fire	Graver (2007), Stoicism and Emotion, 225