Tiresias: The Ancient Mediterranean Religions Source Database

9430

Plato, Timaeus, 31b

οὖν τόδε κατὰ τὴν μόνωσιν ὅμοιον ᾖ τῷ παντελεῖ ζῴῳ, διὰ ταῦτα οὔτε δύο οὔτʼ ἀπείρους ἐποίησεν ὁ ποιῶν κόσμους, ἀλλʼ εἷς ὅδε μονογενὴς οὐρανὸς γεγονὼς ἔστιν καὶ ἔτʼ ἔσται. Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven, unique of its kind.

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1. Hebrew Bible, Exodus, 3.14, 25.31-25.40 (9th cent. BCE - 3rd cent. BCE) 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 25.32. וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃ 25.33. שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.34. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 25.35. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.36. כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃ 25.37. וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃ 25.38. וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 25.32. And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;" 25.33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick." 25.34. And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof." 25.35. And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick." 25.36. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold." 25.37. And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it." 25.38. And the tongs thereof, and the snuffdishes thereof, shall be of pure gold." 25.39. of a talent of pure gold shall it be made, with all these vessels." 25.40. And see that thou make them after their pattern, which is being shown thee in the mount."
2. Hebrew Bible, Genesis, 1.1-1.2 (9th cent. BCE - 3rd cent. BCE) 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.1. In the beginning God created the heaven and the earth." 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters."
3. Aristophanes, Clouds, 144, 143 (5th cent. BCE - 4th cent. BCE) 143. λέξω. νομίσαι δὲ ταῦτα χρὴ μυστήρια.
4. Isocrates, Orations, 15.261-15.265 (5th cent. BCE - 4th cent. BCE)
5. Plato, Epinomis, 990e (5th cent. BCE - 4th cent. BCE) 990e. its adepts called stereometry; and a divine and marvellous thing it is to those who envisage it and reflect, how the whole of nature is impressed with species and class according to each analogy, as power and its opposite continually turn
6. Plato, Parmenides, 137d, 142a, 137c-142a (5th cent. BCE - 4th cent. BCE)
7. Plato, Phaedo, 81c, 81e, 83d, 86b, 86c, 99c5-6, 81b (5th cent. BCE - 4th cent. BCE)
8. Plato, Phaedrus, 247d, 247e, 247c (5th cent. BCE - 4th cent. BCE) 247c. pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region
9. Plato, Republic, 546b, 546c, 546d, 6.505a2, 6.509b (5th cent. BCE - 4th cent. BCE) 546b. the men you have bred to be your rulers will not for all their wisdom ascertain by reasoning combined with sensation, but they will escape them, and there will be a time when they will beget children out of season. Now for divine begettings there is a period comprehended by a perfect number, and for mortal by the first in which augmentations dominating and dominated when they have attained to three distances and four limits of the assimilating and the dissimilating, the waxing and the waning, render all things conversable and commensurable
10. Plato, Symposium, 210a, 210e, 189d (5th cent. BCE - 4th cent. BCE) 189d. He of all gods is most friendly to men; he succors mankind and heals those ills whose cure must be the highest happiness of the human race. Hence I shall try and introduce you to his power, that you may transmit this teaching to the world at large. You must begin your lesson with the nature of man and its development. For our original nature was by no means the same as it is now. In the first place, there were three kinds of human beings
11. Plato, Theaetetus, 176b, 176a (5th cent. BCE - 4th cent. BCE) 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;
12. Plato, Timaeus, 27d, 29d, 29d-30c, 30b-31a, 31a, 31c, 32b, 32c, 33a, 33c, 34b, 35b, 36d, 37a, 37b, 37c, 37d5, 39e, 39e-40a, 40a, 41a, 41b, 41c, 41d, 41e, 44d, 47d6, 48a, 48b, 48c, 48d, 52b, 52c, 55c, 55d, 90a, 90b, 90c, 90d, 92c6, 24c4 (5th cent. BCE - 4th cent. BCE)
13. Cicero, On The Nature of The Gods, 1.4, 1.20, 2.133 (2nd cent. BCE - 1st cent. BCE) 1.4. and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. 1.20. but the prize example is that the thinker who represented the world not merely as having had an origin but even as almost made by hand, also declared that it will exist for ever. Can you suppose that a man can have even dipped into natural philosophy if he imagines that anything that has come into being can be eternal? What composite whole is not capable of dissolution? What thing is there that has a beginning but not an end? While as for your Stoic Providence, Lucilius, if it is the same thing as Plato's creator, I repeat my previous questions, what were its agents and instruments, and how was the entire undertaking planned out and carried though? If on the contrary it is something different, I ask why it made the world mortal, and not everlasting as did Plato's divine creator? 2.133. Here somebody will ask, for whose sake was all this vast system contrived? For the sake of the trees and plants, for these, though without sensation, have their sustece from nature? But this at any rate is absurd. Then for the sake of the animals? It is no more likely that the gods took all this trouble for the sake of dumb, irrational creatures/ For whose sake then shall one pronounce the world to have been created? Doubtless for the sake of those living beings which have the use of reason; these are the gods and mankind, who assuredly surpass all other things in excellence, since the most excellent of all things is reason. Thus we are led to believe that the world and all the things that it contains were made for the sake of gods and men. "And that man has been cared for by divine providence will be more readily understood if we survey the whole structure of man and all the conformation and perfection of human nature.
14. Cicero, Lucullus, 119 (2nd cent. BCE - 1st cent. BCE)
15. Cicero, Timaeus, 17, 16 (2nd cent. BCE - 1st cent. BCE)
16. Polybius, Histories, 1.3.3-1.3.4, 1.4.7-1.4.11 (2nd cent. BCE - 2nd cent. BCE)
17. Lucretius Carus, On The Nature of Things, 1.73, 5.156-5.165, 5.840-5.841 (1st cent. BCE - 1st cent. BCE)
18. Josephus Flavius, Jewish Antiquities, 3.123-3.133, 3.143-3.146, 3.151-3.178, 3.180-3.187 (1st cent. CE - 1st cent. CE) 3.123. However, this proportion of the measures of the tabernacle proved to be an imitation of the system of the world; for that third part thereof which was within the four pillars, to which the priests were not admitted, is, as it were, a heaven peculiar to God. But the space of the twenty cubits, is, as it were, sea and land, on which men live, and so this part is peculiar to the priests only. 3.124. But at the front, where the entrance was made, they placed pillars of gold, that stood on bases of brass, in number seven; but then they spread over the tabernacle veils of fine linen and purple, and blue, and scarlet colors, embroidered. 3.125. The first veil was ten cubits every way, and this they spread over the pillars which parted the temple, and kept the most holy place concealed within; and this veil was that which made this part not visible to any. Now the whole temple was called The Holy Place: but that part which was within the four pillars, and to which none were admitted, was called The Holy of Holies. 3.126. This veil was very ornamental, and embroidered with all sorts of flowers which the earth produces; and there were interwoven into it all sorts of variety that might be an ornament, excepting the forms of animals. 3.127. Another veil there was which covered the five pillars that were at the entrance. It was like the former in its magnitude, and texture, and color; and at the corner of every pillar a ring retained it from the top downwards half the depth of the pillars, the other half affording an entrance for the priests, who crept under it. 3.128. Over this there was a veil of linen, of the same largeness with the former: it was to be drawn this way or that way by cords, the rings of which, fixed to the texture of the veil, and to the cords also, were subservient to the drawing and undrawing of the veil, and to the fastening it at the corner, that then it might be no hinderance to the view of the sanctuary, especially on solemn days; 3.129. but that on other days, and especially when the weather was inclined to snow, it might be expanded, and afford a covering to the veil of divers colors. Whence that custom of ours is derived, of having a fine linen veil, after the temple has been built, to be drawn over the entrances. 3.131. There were other curtains of the same breadth with these, but one more in number, and longer, for they were thirty cubits long; but these were woven of hair, with the like subtilty as those of wool were made, and were extended loosely down to the ground, appearing like a triangular front and elevation at the gates, the eleventh curtain being used for this very purpose. 3.132. There were also other curtains made of skins above these, which afforded covering and protection to those that were woven both in hot weather and when it rained. And great was the surprise of those who viewed these curtains at a distance, for they seemed not at all to differ from the color of the sky. 3.133. But those that were made of hair and of skins, reached down in the same manner as did the veil at the gates, and kept off the heat of the sun, and what injury the rains might do. And after this manner was the tabernacle reared. 3.143. and above those loaves were put two vials full of frankincense. Now after seven days other loaves were brought in their stead, on the day which is by us called the Sabbath; for we call the seventh day the Sabbath. But for the occasion of this intention of placing loaves here, we will speak to it in another place. 3.144. 7. Over against this table, near the southern wall, was set a candlestick of cast gold, hollow within, being of the weight of one hundred pounds, which the Hebrews call Chinchares, if it be turned into the Greek language, it denotes a talent. 3.145. It was made with its knops, and lilies, and pomegranates, and bowls (which ornaments amounted to seventy in all); by which means the shaft elevated itself on high from a single base, and spread itself into as many branches as there are planets, including the sun among them. 3.146. It terminated in seven heads, in one row, all standing parallel to one another; and these branches carried seven lamps, one by one, in imitation of the number of the planets. These lamps looked to the east and to the south, the candlestick being situate obliquely. 3.151. 1. There were peculiar garments appointed for the priests, and for all the rest, which they call Cahanaeae [priestly] garments, as also for the high priests, which they call Cahanaeae Rabbae, and denote the high priest’s garments. Such was therefore the habit of the rest. 3.152. But when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is called Machanase, which means somewhat that is fast tied. It is a girdle, composed of fine twined linen, and is put about the privy parts, the feet being to be inserted into them in the nature of breeches, but above half of it is cut off, and it ends at the thighs, and is there tied fast. 3.153. 2. Over this he wore a linen vestment, made of fine flax doubled: it is called Chethone, and denotes linen, for we call linen by the name of Chethone. This vestment reaches down to the feet, and sits close to the body; and has sleeves that are tied fast to the arms: 3.154. it is girded to the breast a little above the elbows, by a girdle often going round, four fingers broad, but so loosely woven, that you would think it were the skin of a serpent. It is embroidered with flowers of scarlet, and purple, and blue, and fine twined linen, but the warp was nothing but fine linen. 3.155. The beginning of its circumvolution is at the breast; and when it has gone often round, it is there tied, and hangs loosely there down to the ankles: I mean this, all the time the priest is not about any laborious service, for in this position it appears in the most agreeable manner to the spectators; but when he is obliged to assist at the offering sacrifices, and to do the appointed service, that he may not be hindered in his operations by its motion, he throws it to the left, and bears it on his shoulder. 3.156. Moses indeed calls this belt Albaneth; but we have learned from the Babylonians to call it Emia, for so it is by them called. This vestment has no loose or hollow parts any where in it, but only a narrow aperture about the neck; and it is tied with certain strings hanging down from the edge over the breast and back, and is fastened above each shoulder: it is called Massabazanes. 3.157. 3. Upon his head he wears a cap, not brought to a conic form nor encircling the whole head, but still covering more than the half of it, which is called Masnaemphthes; and its make is such that it seems to be a crown, being made of thick swathes, but the contexture is of linen; and it is doubled round many times, and sewed together; 3.158. besides which, a piece of fine linen covers the whole cap from the upper part, and reaches down to the forehead, and hides the seams of the swathes, which would otherwise appear indecently: this adheres closely upon the solid part of the head, and is thereto so firmly fixed, that it may not fall off during the sacred service about the sacrifices. So we have now shown you what is the habit of the generality of the priests. 3.159. 4. The high priest is indeed adorned with the same garments that we have described, without abating one; only over these he puts on a vestment of a blue color. This also is a long robe, reaching to his feet, [in our language it is called Meeir,] and is tied round with a girdle, embroidered with the same colors and flowers as the former, with a mixture of gold interwoven. 3.161. Now this vesture was not composed of two pieces, nor was it sewed together upon the shoulders and the sides, but it was one long vestment so woven as to have an aperture for the neck; not an oblique one, but parted all along the breast and the back. A border also was sewed to it, lest the aperture should look too indecently: it was also parted where the hands were to come out. 3.162. 5. Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat. 3.163. But in the void place of this garment there was inserted a piece of the bigness of a span, embroidered with gold, and the other colors of the ephod, and was called Essen, [the breastplate,] which in the Greek language signifies the Oracle. 3.164. This piece exactly filled up the void space in the ephod. It was united to it by golden rings at every corner, the like rings being annexed to the ephod, and a blue riband was made use of to tie them together by those rings; 3.165. and that the space between the rings might not appear empty, they contrived to fill it up with stitches of blue ribands. There were also two sardonyxes upon the ephod, at the shoulders, to fasten it in the nature of buttons, having each end running to the sardonyxes of gold, that they might be buttoned by them. 3.166. On these were engraven the names of the sons of Jacob, in our own country letters, and in our own tongue, six on each of the stones, on either side; and the elder sons’ names were on the right shoulder. Twelve stones also there were upon the breast-plate, extraordinary in largeness and beauty; and they were an ornament not to be purchased by men, because of their immense value. 3.167. These stones, however, stood in three rows, by four in a row, and were inserted into the breastplate itself, and they were set in ouches of gold, that were themselves inserted in the breastplate, and were so made that they might not fall out. 3.168. Now the first three stones were a sardonyx, a topaz, and an emerald. The second row contained a carbuncle, a jasper, and a sapphire. The first of the third row was a ligure, then an amethyst, and the third an agate, being the ninth of the whole number. The first of the fourth row was a chrysolite, the next was an onyx, and then a beryl, which was the last of all. 3.169. Now the names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each stone having the honor of a name, in the order according to which they were born. 3.171. and this was for the security of the breastplate, that it might not fall out of its place. There was also a girdle sewed to the breastplate, which was of the forementioned colors, with gold intermixed, which, when it had gone once round, was tied again upon the seam, and hung down. There were also golden loops that admitted its fringes at each extremity of the girdle, and included them entirely. 3.172. 6. The high priest’s mitre was the same that we described before, and was wrought like that of all the other priests; above which there was another, with swathes of blue embroidered, and round it was a golden crown polished, of three rows, one above another; out of which arose a cup of gold, which resembled the herb which we call Saccharus; but those Greeks that are skillful in botany call it Hyoscyamus. 3.173. Now, lest any one that has seen this herb, but has not been taught its name, and is unacquainted with its nature, or, having known its name, knows not the herb when he sees it, I shall give such as these are a description of it. 3.174. This herb is oftentimes in tallness above three spans, but its root is like that of a turnip (for he that should compare it thereto would not be mistaken); but its leaves are like the leaves of mint. Out of its branches it sends out a calyx, cleaving to the branch; and a coat encompasses it, which it naturally puts off when it is changing, in order to produce its fruit. This calyx is of the bigness of the bone of the little finger, but in the compass of its aperture is like a cup. This I will further describe, for the use of those that are unacquainted with it. 3.175. Suppose a sphere be divided into two parts, round at the bottom, but having another segment that grows up to a circumference from that bottom; suppose it become narrower by degrees, and that the cavity of that part grow decently smaller, and then gradually grow wider again at the brim, such as we see in the navel of a pomegranate, with its notches. 3.176. And indeed such a coat grows over this plant as renders it a hemisphere, and that, as one may say, turned accurately in a lathe, and having its notches extant above it, which, as I said, grow like a pomegranate, only that they are sharp, and end in nothing but prickles. 3.177. Now the fruit is preserved by this coat of the calyx, which fruit is like the seed of the herb Sideritis: it sends out a flower that may seem to resemble that of poppy. 3.178. of this was a crown made, as far from the hinder part of the head to each of the temples; but this Ephielis, for so this calyx may be called, did not cover the forehead, but it was covered with a golden plate, which had inscribed upon it the name of God in sacred characters. And such were the ornaments of the high priest. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator.
19. Josephus Flavius, Jewish War, 5.213, 7.148-7.149, 7.161 (1st cent. CE - 1st cent. CE) 5.213. for by the scarlet there seemed to be enigmatically signified fire, by the fine flax the earth, by the blue the air, and by the purple the sea; two of them having their colors the foundation of this resemblance; but the fine flax and the purple have their own origin for that foundation, the earth producing the one, and the sea the other. 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; 7.161. he also laid up therein, as ensigns of his glory, those golden vessels and instruments that were taken out of the Jewish temple.
20. Diogenes Laertius, Lives of The Philosophers, 2.86, 9.44 (3rd cent. CE - 3rd cent. CE) 2.86. The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipater's pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another. 9.44. His opinions are these. The first principles of the universe are atoms and empty space; everything else is merely thought to exist. The worlds are unlimited; they come into being and perish. Nothing can come into being from that which is not nor pass away into that which is not. Further, the atoms are unlimited in size and number, and they are borne along in the whole universe in a vortex, and therby generate all composite things – fire, water, air, earth; for even these are conglomerations of given atoms. And it is because of their solidity that these atoms are impassive and unalterable. The sun and the moon have been composed of such smooth and spherical masses [i.e. atoms], and so also the soul, which is identical with reason. We see by virtue of the impact of images upon our eyes.
21. Plotinus, Enneads, 6.7.36 (3rd cent. CE - 3rd cent. CE)
22. Augustine, The City of God, 8.11 (4th cent. CE - 5th cent. CE) 8.11. Certain partakers with us in the grace of Christ, wonder when they hear and read that Plato had conceptions concerning God, in which they recognize considerable agreement with the truth of our religion. Some have concluded from this, that when he went to Egypt he had heard the prophet Jeremiah, or, while travelling in the same country, had read the prophetic scriptures, which opinion I myself have expressed in certain of my writings. But a careful calculation of dates, contained in chronological history, shows that Plato was born about a hundred years after the time in which Jeremiah prophesied, and, as he lived eighty-one years, there are found to have been about seventy years from his death to that time when Ptolemy, king of Egypt, requested the prophetic scriptures of the Hebrew people to be sent to him from Judea, and committed them to seventy Hebrews, who also knew the Greek tongue, to be translated and kept. Therefore, on that voyage of his, Plato could neither have seen Jeremiah, who was dead so long before, nor have read those same scriptures which had not yet been translated into the Greek language, of which he was a master, unless, indeed, we say that, as he was most earnest in the pursuit of knowledge, he also studied those writings through an interpreter, as he did those of the Egyptians, - not, indeed, writing a translation of them (the facilities for doing which were only gained even by Ptolemy in return for munificent acts of kindness, though fear of his kingly authority might have seemed a sufficient motive), but learning as much as he possibly could concerning their contents by means of conversation. What warrants this supposition are the opening verses of Genesis: In the beginning God made the heaven and earth. And the earth was invisible, and without order; and darkness was over the abyss: and the Spirit of God moved over the waters. Genesis 1:1-2 For in the Tim us, when writing on the formation of the world, he says that God first united earth and fire; from which it is evident that he assigns to fire a place in heaven. This opinion bears a certain resemblance to the statement, In the beginning God made heaven and earth. Plato next speaks of those two intermediary elements, water and air, by which the other two extremes, namely, earth and fire, were mutually united; from which circumstance he is thought to have so understood the words, The Spirit of God moved over the waters. For, not paying sufficient attention to the designations given by those scriptures to the Spirit of God, he may have thought that the four elements are spoken of in that place, because the air also is called spirit. Then, as to Plato's saying that the philosopher is a lover of God, nothing shines forth more conspicuously in those sacred writings. But the most striking thing in this connection, and that which most of all inclines me almost to assent to the opinion that Plato was not ignorant of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: I am who am; and you shall say to the children of Israel, He who is sent me unto you; Exodus 3:14 as though compared with Him that truly is, because He is unchangeable, those things which have been created mutable are not - a truth which Plato zealously held, and most diligently commended. And I know not whether this sentiment is anywhere to be found in the books of those who were before Plato, unless in that book where it is said, I am who am; and you shall say to the children of Israel, who is sent me unto you.
23. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE)
24. Proclus, Institutio Theologica, 97 (5th cent. CE - 5th cent. CE)
25. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE)
26. Zacharias, Ammonius Sive De Mundi Opificio Disputatio, 528-534, 527 (5th cent. CE - 6th cent. CE)

Subjects of this text:

subject	book bibliographic info
academy	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
aeneas of gaza	Fowler, Plato in the Third Sophistic (2014) 271
africa	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
alcinous (albinus)	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
anatomical investigation	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
anaximander	Fowler, Plato in the Third Sophistic (2014) 271
androgyny, androgyne	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
angels, augustine on	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
animal, non-human	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
antiochus	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
apology	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
apuleius, augustine and	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
aristophanes	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
aristotle	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 37; Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 95
arithmetic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
ascent literature, visionary/mystical	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311, 382
astrology	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
astronomy	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
atomism	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
augustine, and apuleius	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
augustine, and ciceros translation of timaeus	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235, 236, 274
augustine	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 253
beauty, beautiful	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
bodily movements, receiving soul	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
body, and soul	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 234
body, three-dimensional	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
body	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
body parts, eyes	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
body parts, feet	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
body parts, mouth	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
bond (desmos), stoic concept of	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
campbell, gordon	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
causes	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
cicero	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17, 18
clement of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311, 382
cognition, plotinian	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
commentary/commentaries	Fowler, Plato in the Third Sophistic (2014) 271
conflagration (ekpurōsis), stoic concept of	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
contemplation	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311, 382
cosmological theogony, technological framework of	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 32
cosmos	Fowler, Plato in the Third Sophistic (2014) 271; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
cosmos (kosmos)	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
craft	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
creation	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
crisis	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
deity, deities	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
demiurge, allegorical interpretation of	O'Brien, The Demiurge in Ancient Thought (2015) 33
demiurge	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
demiurge (timaeus)	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
democritus	Fowler, Plato in the Third Sophistic (2014) 271
demons, augustine on	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
demons, defined	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
demons, immortality of	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
demons, subject to passions	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
design, imparted through the function of disease as fabricator leti	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17, 18
determinism	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
diogenes laertius	Fowler, Plato in the Third Sophistic (2014) 271
diotima	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
disease, as a force of (re)creation	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17, 18
disease, as a force of destruction	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17, 18
disorder (ataxia)	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
dualism, dualist	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
dunamis	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
dyad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
egg, cosmic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
ego sum qui sum	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 236
egypt, egyptian	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
element theory	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
elements	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
embryology	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
epicurus	Fowler, Plato in the Third Sophistic (2014) 271
eternity	Fowler, Plato in the Third Sophistic (2014) 271
eudorus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
evil	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
exactness	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
exceptionality, of events	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
fate	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
forms	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
gaia, theogonic priority of	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 46
galen	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
genesis, two accounts of creation in	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235
geometry	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
gnostic, gnosticism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
god	Fowler, Plato in the Third Sophistic (2014) 271; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 37, 387
gods, substituted by disease	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 18
good, the	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
greece/greeks	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
gregory of nazianzus	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
harmonics	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
herodotus	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
history, as a body	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
history, kata meros	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
history, universal	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
horoscopes	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
hot/cold	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
human nature and human beings	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
iamblichus, pseudo-iamblichus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
imitation	Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 126
intellect, triad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
intellect	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
intelligible, realm	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
italy	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
jeremiah	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235
john philoponus	Fowler, Plato in the Third Sophistic (2014) 271
lamprias	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
life, the living being of timaeus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
lucretius	Fowler, Plato in the Third Sophistic (2014) 271
marcellinus	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 253
mathematics	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
matter, divisibility	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
matter	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
measurement	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
metaphysics	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
method	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
monad	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
monism, monistic	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
mysteries	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
mystification	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
neoplatonic/neoplatonism/neoplatonist	Fowler, Plato in the Third Sophistic (2014) 271
neopythagoreanism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
newton	Vazques and Ross, Time and Cosmology in Plato and the Platonic Tradition (2022) 129
one-being, platonic, plotinian	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
one-being, triple-powered	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
one-being, unknowable	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
oneness	Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
orphic, orphism	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
ouranos, body of	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 46
ouranos, in poetic tradition	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 46
ouranos, soul of	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 46
panpsychism	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
perception, and alteration	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
perception	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
periods	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
phanes	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
philo of alexandria	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
plato, on the elements	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
plato, timaeus, and genesis	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235
plato, timaeus, augustine and	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235, 236, 274
plato, timaeus	Fowler, Plato in the Third Sophistic (2014) 271
plato	Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 253; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311, 382; Fowler, Plato in the Third Sophistic (2014) 271; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 37; Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17, 18; O'Brien, The Demiurge in Ancient Thought (2015) 33
platonist	Fowler, Plato in the Third Sophistic (2014) 271
platonizing sethians	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
pleasure, pain	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
plotinus	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311, 382
polybius	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
porphyry	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
principles/ archai	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
proclus	Fowler, Plato in the Third Sophistic (2014) 271
procopius of gaza	Fowler, Plato in the Third Sophistic (2014) 271
protagoras	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
providence	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 221
providence (divine), absence of it in the drn	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 18
providence (divine), in plato and the stoics	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17
reductionism	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
rome, city	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
rome/romans	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
scriptures, platos knowledge from	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235
sensible, bodies, objects	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
sensible, world	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311, 382
separability	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
simmias	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
socrates	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311; Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
soul, as cause of motion	O'Brien, The Demiurge in Ancient Thought (2015) 33
soul, generation of'	O'Brien, The Demiurge in Ancient Thought (2015) 33
soul, of the world	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
soul, parts of	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 234
soul, relation to intellect	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
soul	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 234; Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
soul (psyche), functional account of	King, Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity (2006) 239
space	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
speusippus	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 37
statesman, politicus	Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 486
stoics/stoicism	Kazantzidis, Lucretius on Disease: The Poetics of Morbidity in "De rerum natura" (2021) 17, 18
stoics	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 234
substance/ ousia	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
substance	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
symbolism	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
symplokē	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
tabernacle, symbolism of	Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 126
temples, in jerusalem	Westwood, Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives (2023) 126
tetractys	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 382
theology, on demons and angels (augustine)	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 274
timaeus (plato)	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
tonos	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 233, 234
transmigration	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
triple-power, spirit	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
truth, leads to	Hoenig, Plato's Timaeus and the Latin Tradition (2018) 235, 236
truth	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 316
unknown, unknowable	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
wet/dry	Lloyd, The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science (1989) 280
withdrawal (contemplative)	Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 311
world-soul	Gerson and Wilberding, The New Cambridge Companion to Plotinus (2022) 387
zacharias	Fowler, Plato in the Third Sophistic (2014) 271