Tiresias: The Ancient Mediterranean Religions Source Database

9430

Plato, Timaeus, 90a

διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power

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

60 results
1. Hebrew Bible, Genesis, 1.27, 2.7, 9.20 (9th cent. BCE - 3rd cent. BCE) 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 9.20. And Noah, the man of the land, began and planted a vineyard."
2. Hesiod, Works And Days, 122-126, 121 (8th cent. BCE - 7th cent. BCE) 121. There was no dread old age but, always rude
3. Papyri, Derveni Papyrus, 3.4 (5th cent. BCE - 4th cent. BCE)
4. Plato, Alcibiades I, 1.122a, 133c (5th cent. BCE - 4th cent. BCE)
5. Plato, Apology of Socrates, 31d, 40a, 41c, 27d (5th cent. BCE - 4th cent. BCE) 27d. gods or children of gods? Yes, or no? Certainly. Then if I believe in spirits, as you say, if spirits are a kind of gods, that would be the puzzle and joke which I say you are uttering in saying that I, while I do not believe in gods, do believe In gods again, since I believe in spirits; but if, on the other hand, spirits are a kind of bastard children of gods, by nymphs or by any others, whoever their mothers are said to be, what man would believe that there are children of gods, but no gods? It would be just as absurd
6. Plato, Cratylus, 398b, 397c (5th cent. BCE - 4th cent. BCE) 397c. Hermogenes. I think you are right, Socrates. Socrates. Then is it not proper to begin with the gods and see how the gods are rightly called by that name? Hermogenes. That is reasonable. Socrates. Something of this sort, then, is what I suspect: I think the earliest men in Greece believed only in those gods in whom many foreigners believe today—
7. Plato, Euthyphro, 3b (5th cent. BCE - 4th cent. BCE) 3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy
8. Plato, Gorgias, 507e, 508a, 523a4, 523a5, 493 (5th cent. BCE - 4th cent. BCE)
9. Plato, Greater Hippias, 293b, 293a (5th cent. BCE - 4th cent. BCE) 293a. and for the gods themselves? Hipp. What’s that? Confound it! These questions of the fellow’s are not even respectful to religion. Soc. Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? Hipp. Perhaps. Soc. Perhaps, then, you are the man, he will say, who says that it is beautiful for every one and always to be buried by one’s offspring, and to bury one’s parents; or was not Heracles included in ’every one,’ he and all those whom we just now mentioned? Hipp. But I did not say it was so for the gods. Soc. Nor for the heroes either, apparently.
10. Plato, Laws, 10.906a, 10.910a, 5.730a, 7.799a, 7.818c, 715e, 716c, 716d, 726a, 731c, 738c, 739c, 739d, 739e, 8.828b, 8.848d, 811c, 892a, 904, 904d (5th cent. BCE - 4th cent. BCE)
11. Plato, Meno, 81c (5th cent. BCE - 4th cent. BCE) 81c. glorious kings and men of splendid might and surpassing wisdom, and for all remaining time are they called holy heroes amongst mankind. Pind. Fr. 133 Bergk Seeing then that the soul is immortal and has been born many times, and has beheld all things both in this world and in the nether realms, she has acquired knowledge of all and everything; so that it is no wonder that she should be able to recollect all that she knew before about virtue and other things. For a
12. Plato, Phaedo, 107e, 108a, 113d, 114d, 62b, 63b, 63c, 66b-67a, 67, 68, 69, 70, 71, 72, 78, 79, 79d1-4, 80, 81, 81a, 81e-82b, 82, 82b, 82c, 83, 107d (5th cent. BCE - 4th cent. BCE) 107d. from evil or be saved in any other way than by becoming as good and wise as possible. For the soul takes with it to the other world nothing but its education and nurture, and these are said to benefit or injure the departed greatly from the very beginning of his journey thither. And so it is said that after death, the tutelary genius of each person, to whom he had been allotted in life, leads him to a place where the dead are gathered together; then they are judged and depart to the other world
13. Plato, Phaedrus, 245c, 245d, 245e, 246, 246b6-7, 246e, 247c, 248, 248c, 249, 253d, 253e, 265b, 245 (5th cent. BCE - 4th cent. BCE)
14. Plato, Philebus, 39e (5th cent. BCE - 4th cent. BCE) 39e. but not to the future? Pro. To the future especially. Soc. Do you say to the future especially because they are all hopes relating to the future and we are always filled with hopes all our lives? Pro. Precisely. Soc. Well, here is a further question for you to answer. Pro. What is it? Soc. A just, pious, and good man is surely a friend of the gods, is he not? Pro. Certainly. Soc. And an unjust and thoroughly bad man
15. Plato, Protagoras, 329d, 330b, 329c (5th cent. BCE - 4th cent. BCE) 329c. at which I wondered, and on which my spirit would fain be satisfied. You said that Zeus had sent justice and respect to mankind, and furthermore it was frequently stated in your discourse that justice, temperance, holiness and the rest were all but one single thing, virtue: pray, now proceed to deal with these in more precise exposition, stating whether virtue is a single thing, of which justice and temperance and holiness are parts
16. Plato, Republic, 10.617e, 10.620d-e, 498c, 499c, 500c, 585d, 6.500c-d, 611, 613a, 613b, 620d, 620e (5th cent. BCE - 4th cent. BCE)
17. Plato, Sophist, 263e (5th cent. BCE - 4th cent. BCE) 263e. and the several differences between them. Theaet. Give me an opportunity. Str. Well, then, thought and speech are the same; only the former, which is a silent inner conversation of the soul with itself, has been given the special name of thought. Is not that true? Theaet. Certainly. Str. But the stream that flows from the soul in vocal utterance through the mouth has the name of speech? Theaet. True. Str. And in speech we know there is just— Theaet. What? Str. Affirmation and negation Theaet. Yes, we know that.
18. Plato, Symposium, 212a, 212b, 202d (5th cent. BCE - 4th cent. BCE)
19. Plato, Theaetetus, 176a, 176b, 176c, 189e, 151a (5th cent. BCE - 4th cent. BCE)
20. Plato, Timaeus, 27a, 28a, 28b, 29b4, 29b5, 30a, 30b, 31a, 31b, 33c, 34b, 34c, 36e, 40b, 40d, 41a, 41b, 41c, 41d, 41e, 42e, 43a, 47b, 47c, 52b, 52c, 69c, 89d, 89e, 90a3, 90a4, 90a5, 90b, 90c, 90d, 20a (5th cent. BCE - 4th cent. BCE) 20a. a class which, alike by nature and nurture, shares the qualities of both the others. For our friend is a native of a most well-governed State, Italian Locris, and inferior to none of its citizens either in property or in rank; and not only has he occupied the highest offices and posts of honor in his State, but he has also attained, in my opinion, the very summit of eminence in all branches of philosophy. As to Critias, all of us here know that he is no novice in any of the subjects we are discussing. As regards Hermocrates, we must believe the many witnesses who assert that both by nature and by nurture
21. Aristotle, Soul, 3.5 (4th cent. BCE - 4th cent. BCE)
22. Aristotle, Nicomachean Ethics, 10.7 (4th cent. BCE - 4th cent. BCE)
23. Aristotle, Physics, 2.4 (4th cent. BCE - 4th cent. BCE)
24. Cicero, On The Nature of The Gods, 1.36, 7.88 (2nd cent. BCE - 1st cent. BCE) 1.36. Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things.
25. Philo of Alexandria, On The Confusion of Tongues, 177, 176 (1st cent. BCE - 1st cent. CE) 176. These things, then, it was necessary to give an idea of beforehand; but for what reason this was necessary we must now say. The nature of animals was originally divided into the portion endowed with and into that devoid of reason, the two being at variance with one another. Again the rational division was subdivided into the perishable and imperishable species, the perishable species being the race of mankind, and the imperishable species being the company of incorporeal souls which revolve about the air and heaven.
26. Philo of Alexandria, On The Decalogue, 134 (1st cent. BCE - 1st cent. CE)
27. Philo of Alexandria, On Giants, 7, 16 (1st cent. BCE - 1st cent. CE) 16. If, therefore, you consider that souls, and demons, and angels are things differing indeed in name, but not identical in reality, you will then be able to discard that most heavy burden, superstition. But as men in general speak of good and evil demons, and in like manner of good and evil souls, so also do they speak of angels, looking upon some as worthy of a good appellation, and calling them ambassadors of man to God, and of God to man, and sacred and holy on account of this blameless and most excellent office; others, again, you will not err if you look upon as unholy and unworthy of any address.
28. Philo of Alexandria, On The Creation of The World, 134-141, 144-146, 77, 133 (1st cent. BCE - 1st cent. CE) 133. Nor is what we are about to say inconsistent with what has been said; for nature has bestowed upon every mother, as a most indispensable part of her conformation, breasts gushing forth like fountains, having in this manner provided abundant food for the child that is to be born. And the earth also, as it seems, is a mother, from which consideration it occurred to the early ages to call her Demetra, combining the names of mother (m÷et÷er), and earth (g÷e or d÷e). For it is not the earth which imitates the woman, as Plato has said, but the woman who has imitated the earth which the race of poets has been accustomed with truth to call the mother of all things, and the fruit-bearer, and the giver of all things, since she is at the same time the cause of the generation and durability of all things, to the animals and plants. Rightly, therefore, did nature bestow on the earth as the eldest and most fertile of mothers, streams of rivers, and fountains like breasts, in order that the plants might be watered, and that all living things might have abundant supplies of drink. XLVI.
29. Philo of Alexandria, On Curses, 163 (1st cent. BCE - 1st cent. CE) 163. On which account the scripture tells us that the calf, after having been pounded to pieces, was scattered on the water, to signify that no genuine plant of good can ever flourish in corruptible matter; for as a seed, when thrown into the stream of a river or into the sea, cannot display its proper powers; for it is impossible, unless it has once taken hold with its roots, as with anchors, of some firm portion of earth, that any branch should be firmly fixed or should shoot up, I do not say to any height, but even as a creeper along the ground, or that it should ever bring forth fruit at the periodical seasons of the year, for any great and violent rush of water coming on washes away all the germinating vigour of the seed. In the same manner all the superfluities contained in the vessel of the soul which are ever spoken of or celebrated are destroyed before they can have any existence, the corporeal substance continually flowing off from them.
30. Philo of Alexandria, On Dreams, 1.133-1.141 (1st cent. BCE - 1st cent. CE) 1.133. Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now to turn to the subject itself, and to investigate, with accuracy, every portion of it. The scripture therefore says, "And he dreamed a dream. And behold a ladder was planted firmly on the ground, the head of which reached to heaven, and the angels of God were ascending and descending along It. 1.134. By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 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. 1.139. of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.141. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father.
31. Philo of Alexandria, On The Special Laws, 4.14 (1st cent. BCE - 1st cent. CE) 4.14. but man, as it seems, has been assigned the most pre-eminent position among the animals, being, as it were, a near relation of God himself, and akin to him in respect of his participation in reason; which makes him immortal, although he is liable to death. On which account every one who feels any admiration of virtue is full of exceeding anger, and is utterly implacable against kidnappers, who for the sake of most iniquitous gain dare to inflict slavery on those who are free by birth, and who partake of the same nature as themselves.
32. Philo of Alexandria, Questions On Exodus, 2.29 (1st cent. BCE - 1st cent. CE)
33. Philo of Alexandria, Questions On Genesis, 2.45, 2.62 (1st cent. BCE - 1st cent. CE)
34. Philo of Alexandria, That The Worse Attacks The Better, 85 (1st cent. BCE - 1st cent. CE) 85. For God made man, the only heavenly plant of those which he placed upon the earth, fastening the heads of the others in the mainland, for all of them bend their heads Downwards;" but the face of man he has exalted and directed upwards, that it might have its food of a heavenly and incorruptible nature, and not earthly and perishable. With a view to which, he also rooted in the earth the foundations of our body, removing the most insensible part of it as far as possible from reason; and the outward senses, which are as it were the body-guards of the mind, and the mind itself, he established at a great distance from the earth, and from all things connected with it, and bound it with the periodical revolutions of the air and of the heavens, which are imperishable. XXIV.
35. Philo of Alexandria, Plant., 18 (1st cent. BCE - 1st cent. CE) 18. But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word.
36. Epictetus, Discourses, 1.14.11-1.14.14 (1st cent. CE - 2nd cent. CE)
37. New Testament, Romans, 1.20-1.25 (1st cent. CE - 1st cent. CE) 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
38. Plutarch, On The Birth of The Spirit In Timaeus, 1026b (1st cent. CE - 2nd cent. CE)
39. Plutarch, On Common Conceptions Against The Stoics, 1065d (1st cent. CE - 2nd cent. CE)
40. Plutarch, On The Sign of Socrates, 591b, 591e, 592c, 594a, 591 (1st cent. CE - 2nd cent. CE)
41. Apuleius, On The God of Socrates, 15.151 (2nd cent. CE - 2nd cent. CE)
42. Clement of Alexandria, Miscellanies, 5.14 (2nd cent. CE - 3rd cent. CE)
43. Irenaeus, Refutation of All Heresies, 2.34, 4.4.3 (2nd cent. CE - 3rd cent. CE)
44. Justin, First Apology, 44 (2nd cent. CE - 2nd cent. CE) 44. And the holy Spirit of prophecy taught us this, telling us by Moses that God spoke thus to the man first created: Behold, before your face are good and evil: choose the good. And again, by the other prophet Isaiah, that the following utterance was made as if from God the Father and Lord of all: Wash you, make you clean; put away evils from your souls; learn to do well; judge the orphan, and plead for the widow: and come and let us reason together, says the Lord: And if your sins be as scarlet, I will make them white as wool; and if they be red like as crimson, I will make them white as snow. And if you be willing and obey Me, you shall eat the good of the land; but if you do not obey Me, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16, etc. And that expression, The sword shall devour you, does not mean that the disobedient shall be slain by the sword, but the sword of God is fire, of which they who choose to do wickedly become the fuel. Wherefore He says, The sword shall devour you: for the mouth of the Lord has spoken it. And if He had spoken concerning a sword that cuts and at once dispatches, He would not have said, shall devour. And so, too, Plato, when he says, The blame is his who chooses, and God is blameless, took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. So that what we say about future events being foretold, we do not say it as if they came about by a fatal necessity; but God foreknowing all that shall be done by all men, and it being His decree that the future actions of men shall all be recompensed according to their several value, He foretells by the Spirit of prophecy that He will bestow meet rewards according to the merit of the actions done, always urging the human race to effort and recollection, showing that He cares and provides for men. But by the agency of the devils death has been decreed against those who read the books of Hystaspes, or of the Sibyl, or of the prophets, that through fear they may prevent men who read them from receiving the knowledge of the good, and may retain them in slavery to themselves; which, however, they could not always effect. For not only do we fearlessly read them, but, as you see, bring them for your inspection, knowing that their contents will be pleasing to all. And if we persuade even a few, our gain will be very great; for, as good husbandmen, we shall receive the reward from the Master.
45. Justin, Dialogue With Trypho, 6, 5 (2nd cent. CE - 2nd cent. CE) 5. Old Man: These philosophers know nothing, then, about these things; for they cannot tell what a soul is. Justin: It does not appear so. Old Man: Nor ought it to be called immortal; for if it is immortal, it is plainly unbegotten. Justin: It is both unbegotten and immortal, according to some who are styled Platonists. Old Man: Do you say that the world is also unbegotten? Justin: Some say so. I do not, however, agree with them. Old Man: You are right; for what reason has one for supposing that a body so solid, possessing resistance, composite, changeable, decaying, and renewed every day, has not arisen from some cause? But if the world is begotten, souls also are necessarily begotten; and perhaps at one time they were not in existence, for they were made on account of men and other living creatures, if you will say that they have been begotten wholly apart, and not along with their respective bodies. Justin: This seems to be correct. Old Man: They are not, then, immortal? Justin: No; since the world has appeared to us to be begotten. Old Man: But I do not say, indeed, that all souls die; for that were truly a piece of good fortune to the evil. What then? The souls of the pious remain in a better place, while those of the unjust and wicked are in a worse, waiting for the time of judgment. Thus some which have appeared worthy of God never die; but others are punished so long as God wills them to exist and to be punished. Justin: Is what you say, then, of a like nature with that which Plato in Tim us hints about the world, when he says that it is indeed subject to decay, inasmuch as it has been created, but that it will neither be dissolved nor meet with the fate of death on account of the will of God? Does it seem to you the very same can be said of the soul, and generally of all things? For those things which exist after God, or shall at any time exist, these have the nature of decay, and are such as may be blotted out and cease to exist; for God alone is unbegotten and incorruptible, and therefore He is God, but all other things after Him are created and corruptible. For this reason souls both die and are punished: since, if they were unbegotten, they would neither sin, nor be filled with folly, nor be cowardly, and again ferocious; nor would they willingly transform into swine, and serpents, and dogs and it would not indeed be just to compel them, if they be unbegotten. For that which is unbegotten is similar to, equal to, and the same with that which is unbegotten; and neither in power nor in honour should the one be preferred to the other, and hence there are not many things which are unbegotten: for if there were some difference between them, you would not discover the cause of the difference, though you searched for it; but after letting the mind ever wander to infinity, you would at length, wearied out, take your stand on one Unbegotten, and say that this is the Cause of all. Did such escape the observation of Plato and Pythagoras, those wise men, who have been as a wall and fortress of philosophy to us?
46. Marcus Aurelius Emperor of Rome, Meditations, 3.3.2, 3.4.3, 3.12, 5.27 (2nd cent. CE - 2nd cent. CE)
47. Numenius of Apamea, Fragments, 12.21 (2nd cent. CE - 2nd cent. CE)
48. Numenius of Apamea, Fragments, 12.21 (2nd cent. CE - 2nd cent. CE)
49. Sextus, Against The Mathematicians, 9.44-9.47 (2nd cent. CE - 3rd cent. CE)
50. Athanasius, Against The Pagans, 2 (3rd cent. CE - 4th cent. CE)
51. Diogenes Laertius, Lives of The Philosophers, 8.32 (3rd cent. CE - 3rd cent. CE) 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.
52. Iamblichus, Concerning The Mysteries, 9.1-9.5 (3rd cent. CE - 4th cent. CE)
53. Origen, Commentary On John, 2.3 (3rd cent. CE - 3rd cent. CE) 2.3. Now it is possible that some may dislike what we have said representing the Father as the one true God, but admitting other beings besides the true God, who have become gods by having a share of God. They may fear that the glory of Him who surpasses all creation may be lowered to the level of those other beings called gods. We drew this distinction between Him and them that we showed God the Word to be to all the other gods the minister of their divinity. To this we must add, in order to obviate objections, that the reason which is in every reasonable creature occupied the same relation to the reason who was in the beginning with God, and is God the Word, as God the Word occupies to God. As the Father who is Very God and the True God is to His image and to the images of His image - men are said to be according to the image, not to be images of God - so He, the Word, is to the reason (word) in every man. Each fills the place of a fountain - the Father is the fountain of divinity, the Son of reason. As, then, there are many gods, but to us there is but one God the Father, and many Lords, but to us there is one Lord, Jesus Christ, so there are many Λόγοι, but we, for our part, pray that that one Λόγος may be with us who was in the beginning and was with God, God the Logos. For whoever does not receive this Logos who was in the beginning with God, or attach himself to Him as He appeared in flesh, or take part in some of those who had part in this Logos, or whoever having had part in Him falls away from Him again, he will have his portion in what is called most opposite to reason. What we have drawn out from the truths with which we started will now be clear enough. First, we spoke about God and the Word of God, and of Gods, either, that is, beings who partake in deity or beings who are called Gods and are not. And again of the Logos of God and of the Logos of God made flesh, and of logoi, or beings which partake in some way of the Logos, of second logoi or of third, thought to be logoi, in addition to that Logos that was before them all, but not really so. Irrational Reasons these may be styled; beings are spoken of who are said to be Gods but are not, and one might place beside these Gods who are no Gods, Reasons which are no Reasons. Now the God of the universe is the God of the elect, and in a much greater degree of the Saviours of the elect; then He is the God of these beings who are truly Gods, and then He is the God, in a word, of the living and not of the dead. But God the Logos is the God, perhaps, of those who attribute everything to Him and who consider Him to be their Father. Now the sun and the moon and the stars were connected, according to the accounts of men of old times, with beings who were not worthy to have the God of gods counted their God. To this opinion they were led by a passage in Deuteronomy which is somewhat on this wise: Lest when you lift up your eyes to heaven, and see the sun and the moon and the whole host of heaven, you wander away and worship them and serve them which the Lord your God has appointed to all the peoples. But to you the Lord your God has not so given them. But how did God appoint the sun and the moon and all the host of heaven to all the nations, if He did not give them in the same way to Israel also, to the end that those who could not rise to the realm of intellect, might be inclined by gods of sense to consider about the Godhead, and might of their own free will connect themselves with these and so be kept from falling away to idols and demons? Is it not the case that some have for their God the God of the universe, while a second class, after these, attach themselves to the Son of God, His Christ, and a third class worship the sun and the moon and all the host of heaven, wandering, it is true, from God, but with a far different and a better wandering than that of those who invoke as gods the works of men's hands, silver and gold - works of human skill. Last of all are those who devote themselves to the beings which are called gods but are no gods. In the same way, now, some have faith in that Reason which was in the beginning and was with God and was God; so did Hosea and Isaiah and Jeremiah and others who declared that the Word of the Lord, or the Logos, had come to them. A second class are those who know nothing but Jesus Christ and Him crucified, considering that the Word made flesh is the whole Word, and knowing only Christ after the flesh. Such is the great multitude of those who are counted believers. A third class give themselves to logoi (discourses) having some part in the Logos which they consider superior to all other reason: these are they who follow the honourable and distinguished philosophical schools among the Greeks. A fourth class besides these are they who put their trust in corrupt and godless discourses, doing away with Providence, which is so manifest and almost visible, and who recognize another end for man to follow than the good. It may appear to some that we have wandered from our theme, but to my thinking the view we have reached of four things connected with the name of God and four things connected with the Logos comes in very well at this point. There was God with the article and God without the article, then there were gods in two orders, at the summit of the higher order of whom is God the Word, transcended Himself by the God of the universe. And, again, there was the Logos with the article and the Logos without the article, corresponding to God absolutely and a god; and the Logoi in two ranks. And some men are connected with the Father, being part of Him, and next to these, those whom our argument now brings into clearer light, those who have come to the Saviour and take their stand entirely in Him. And third are those of whom we spoke before, who reckon the sun and the moon and the stars to be gods, and take their stand by them. And in the fourth and last place those who submit to soulless and dead idols. To all this we find analogies in what concerns the Logos. Some are adorned with the Word Himself; some with what is next to Him and appears to be the very original Logos Himself, those, namely, who know nothing but Jesus Christ and Him crucified, and who behold the Word as flesh. And the third class, as we described them a little before. Why should I speak of those who are thought to be in the Logos, but have fallen away, not only from the good itself, but from the very traces of it and from those who have a part in it?
54. Origen, On First Principles, 3.6.1, 4.4.10 (3rd cent. CE - 3rd cent. CE) 3.6.1. Now, respecting the end of the world and the consummation of all things, we have stated in the preceding pages, to the best of our ability, so far as the authority of holy Scripture enabled us, what we deem sufficient for purposes of instruction; and we shall here only add a few admonitory remarks, since the order of investigation has brought us back to the subject. The highest good, then, after the attainment of which the whole of rational nature is seeking, which is also called the end of all blessings, is defined by many philosophers as follows: The highest good, they say, is to become as like to God as possible. But this definition I regard not so much as a discovery of theirs, as a view derived from holy Scripture. For this is pointed out by Moses, before all other philosophers, when he describes the first creation of man in these words: And God said, Let Us make man in Our own image, and after Our likeness; and then he adds the words: So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them. Now the expression, In the image of God created He him, without any mention of the word likeness, conveys no other meaning than this, that man received the dignity of God's image at his first creation; but that the perfection of his likeness has been reserved for the consummation — namely, that he might acquire it for himself by the exercise of his own diligence in the imitation of God, the possibility of attaining to perfection being granted him at the beginning through the dignity of the divine image, and the perfect realization of the divine likeness being reached in the end by the fulfilment of the (necessary) works. Now, that such is the case, the Apostle John points out more clearly and unmistakeably, when he makes this declaration: Little children, we do not yet know what we shall be; but if a revelation be made to us from the Saviour, you will say, without any doubt, we shall be like Him. By which expression he points out with the utmost certainty, that not only was the end of all things to be hoped for, which he says was still unknown to him, but also the likeness to God, which will be conferred in proportion to the completeness of our deserts. The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, Father, I will that where I am, these also may be with Me; and as You and I are one, they also may be one in Us. In which the divine likeness itself already appears to advance, if we may so express ourselves, and from being merely similar, to become the same, because undoubtedly in the consummation or end God is all and in all. And with reference to this, it is made a question by some whether the nature of bodily matter, although cleansed and purified, and rendered altogether spiritual, does not seem either to offer an obstruction towards attaining the dignity of the (divine) likeness, or to the property of unity, because neither can a corporeal nature appear capable of any resemblance to a divine nature which is certainly incorporeal; nor can it be truly and deservedly designated one with it, especially since we are taught by the truths of our religion that that which alone is one, viz., the Son with the Father, must be referred to a peculiarity of the (divine) nature.
55. Papyri, Papyri Graecae Magicae, 7.505-7.528 (3rd cent. CE - 4th cent. CE)
56. Plotinus, Enneads, 1.2, 2.9.16, 3.3-3.5, 3.4.2, 3.4.5 (3rd cent. CE - 3rd cent. CE)
57. Augustine, The City of God, 9.19, 9.23 (4th cent. CE - 5th cent. CE) 9.19. But as some of these demonolators, as I may call them, and among them Labeo, allege that those whom they call demons are by others called angels, I must, if I would not seem to dispute merely about words, say something about the good angels. The Platonists do not deny their existence, but prefer to call them good demons. But we, following Scripture, according to which we are Christians, have learned that some of the angels are good, some bad, but never have we read in Scripture of good demons; but wherever this or any cognate term occurs, it is applied only to wicked spirits. And this usage has become so universal, that, even among those who are called pagans, and who maintain that demons as well as gods should be worshipped, there is scarcely a man, no matter how well read and learned, who would dare to say by way of praise to his slave, You have a demon, or who could doubt that the man to whom he said this would consider it a curse? Why, then, are we to subject ourselves to the necessity of explaining away what we have said when we have given offense by using the word demon, with which every one, or almost every one, connects a bad meaning, while we can so easily evade this necessity by using the word angel? 9.23. If the Platonists prefer to call these angels gods rather than demons, and to reckon them with those whom Plato, their founder and master, maintains were created by the supreme God, they are welcome to do so, for I will not spend strength in fighting about words. For if they say that these beings are immortal, and yet created by the supreme God, blessed but by cleaving to their Creator and not by their own power, they say what we say, whatever name they call these beings by. And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, The God of gods, the Lord has spoken; and again, Confess to the God of gods; and again, He is a great King above all gods. And where it is said, He is to be feared above all gods, the reason is immediately added, for it follows, for all the gods of the nations are idols, but the Lord made the heavens. He said, above all gods, but added, of the nations; that is to say, above all those whom the nations count gods, in other words, demons. By them He is to be feared with that terror in which they cried to the Lord, Have You come to destroy us? But where it is said, the God of gods, it cannot be understood as the god of the demons; and far be it from us to say that great King above all gods means great King above all demons. But the same Scripture also calls men who belong to God's people gods: I have said, You are gods, and all of you children of the Most High. Accordingly, when God is styled God of gods, this may be understood of these gods; and so, too, when He is styled a great King above all gods. Nevertheless, some one may say, if men are called gods because they belong to God's people, whom He addresses by means of men and angels, are not the immortals, who already enjoy that felicity which men seek to attain by worshipping God, much more worthy of the title? And what shall we reply to this, if not that it is not without reason that in holy Scripture men are more expressly styled gods than those immortal and blessed spirits to whom we hope to be equal in the resurrection, because there was a fear that the weakness of unbelief, being overcome with the excellence of these beings, might presume to constitute some of them a god? In the case of men this was a result that need not be guarded against. Besides, it was right that the men belonging to God's people should be more expressly called gods, to assure and certify them that He who is called God of gods is their God; because, although those immortal and blessed spirits who dwell in the heavens are called gods, yet they are not called gods of gods, that is to say, gods of the men who constitute God's people, and to whom it is said, I have said, You are gods, and all of you the children of the Most High. Hence the saying of the apostle, Though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. 1 Corinthians 8:5-6 We need not, therefore, laboriously contend about the name, since the reality is so obvious as to admit of no shadow of doubt. That which we say, that the angels who are sent to announce the will of God to men belong to the order of blessed immortals, does not satisfy the Platonists, because they believe that this ministry is discharged, not by those whom they call gods, in other words, not by blessed immortals, but by demons, whom they dare not affirm to be blessed, but only immortal, or if they do rank them among the blessed immortals, yet only as good demons, and not as gods who dwell in the heaven of heavens remote from all human contact. But, though it may seem mere wrangling about a name, yet the name of demon is so detestable that we cannot bear in any sense to apply it to the holy angels. Now, therefore, let us close this book in the assurance that, whatever we call these immortal and blessed spirits, who yet are only creatures, they do not act as mediators to introduce to everlasting felicity miserable mortals, from whom they are severed by a twofold distinction. And those others who are mediators, in so far as they have immortality in common with their superiors, and misery in common with their inferiors (for they are justly miserable in punishment of their wickedness), cannot bestow upon us, but rather grudge that we should possess, the blessedness from which they themselves are excluded. And so the friends of the demons have nothing considerable to allege why we should rather worship them as our helpers than avoid them as traitors to our interests. As for those spirits who are good, and who are therefore not only immortal but also blessed, and to whom they suppose we should give the title of gods, and offer worship and sacrifices for the sake of inheriting a future life, we shall, by God's help, endeavor in the following book to show that these spirits, call them by what name, and ascribe to them what nature you will, desire that religious worship be paid to God alone, by whom they were created, and by whose communications of Himself to them they are blessed.
58. Stobaeus, Anthology, 2.7.3, 2.7.4a (5th cent. CE - 5th cent. CE)
59. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 0.8, 1.13 (6th cent. CE - 6th cent. CE)
60. Stoic School, Stoicor. Veter. Fragm., 1.162, 2.52, 2.187, 2.223, 3.4

Subjects of this text:

subject	book bibliographic info
abraham	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116
academy, exedra	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
academy	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 257
aeschylus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117
agathos daimon (deity), myth of er and	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
agathos daimon (deity), pair with eros	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
ahura mazdā	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256, 257
albinus	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
allegorical interpretation	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
allotted daimon	Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18
ananke, necessity (deity/daimon).	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
angels	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116, 117
anthropogony, and teleology	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 144
antiochus	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
apollo of delphi on, approving cult decisions	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
apuleius	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 202
arachnē sundial	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
aratus	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
aristophanes	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 118
aristotle, physics	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
aristotle	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256, 260; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 97
assimilation	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76, 97
assimilation to god, in plato	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 163
assimilation to god	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 163
asty/ἄστυ\u200e	Athanassaki and Titchener, Plutarch's Cities (2022) 292
athanasius	Fowler, Plato in the Third Sophistic (2014) 198
athletics/training	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72
atropos	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
autonomy	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 259
becoming like god	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
binding	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
body, and soul	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 269, 271
body, passion of	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 260
body	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Fowler, Plato in the Third Sophistic (2014) 198; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 259; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 257, 260; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76, 97
bonazzi, m.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
breath	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
brother of the soul, soul and	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
burkert, walter	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
callicles	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
cause/causality, efficient	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
cause/causality, final	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
cause/causality, formal	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
cause/causality, instrumental	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
cause/causality, material	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
cause/causality, paradigmatic	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
children	van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 223
choice, of lives	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 262
christianity	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
christians, christianity	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 298
chrysippus, on ends	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 52
chrysippus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 52; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 262
cicero	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72
city/state	Omeara, Platonopolis: Platonic Political Philosophy in Late Antiquity (2005) 36
civitas dei	Athanassaki and Titchener, Plutarch's Cities (2022) 292
clement of alexandria	Fowler, Plato in the Third Sophistic (2014) 198
clotho	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
comedy	Athanassaki and Titchener, Plutarch's Cities (2022) 292
commentary/commentaries	Fowler, Plato in the Third Sophistic (2014) 198
contemplation	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 97
contemplation (θεωρία), platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
contingency, contingent (ἐνδεχόμενον), (middle) platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
corpus hermeticum	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 260
cosmology	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
cosmos, as plant	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 118
cosmos, empyrean	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256
cosmos	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168; Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 274; Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18; Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 87
creation	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76, 97
creation of the world, philo of alexandria on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
creation of the world, platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
cult / cults, acts / practices	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
curriculum	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
daemon / daimōn, erōs	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
daemon / daimōn	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
daemons	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116
daimon, daemon	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256, 257, 260
daimon, intermediary between gods and humans	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
daimon, passions and	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
daimon, stars and	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
daimon/daimones	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 419
daimon	Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18
daimon (demon), and the demonic	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 71, 83, 87
daimones, and sacrifice	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
daimones, as faculty of soul	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 262, 269, 271
daimones, heraclitus on	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
daimones, of hesiod	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
daimones, of plato	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
daimones, of the dead	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
daimones	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 259, 262; Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
damascius, on plants and earth	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
dead, the, as daimones	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
dead, the, divine guidance concerning	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
dead, the	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
dead	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256
death and the afterlife	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
demiurge	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168; Omeara, Platonopolis: Platonic Political Philosophy in Late Antiquity (2005) 36
demons, (middle) platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
demons, origen on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 298
demons, δαίμων\u200e / δαιμόνιον\u200e / daemon	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 202
demons	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
dianoia	van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 223
dillon, j.	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
diogenes laertius	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 52
dionysos (bacchus, god)	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
diotima	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
discourse, akin to subject matter	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
discursive reasoning	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 83, 87
divination, and rationality	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 83
divine	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
divinity	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
divinization (assimilation to god)	Omeara, Platonopolis: Platonic Political Philosophy in Late Antiquity (2005) 36
drama	Athanassaki and Titchener, Plutarch's Cities (2022) 292
dreams	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 83
dualism	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
earth, as mother/nurse	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117
earth	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 257
edmonds iii, radcliffe g.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
embryos, relation to plants of	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
eros	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
eros (deity/daimon), pair with necessity/ananke	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
eros (deity/daimon)	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
erōs, as a mediator	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
erōs	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
eschatology	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
ether	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116
ethos	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
eudorus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
eudorus of alexandria	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 163
eudoxus	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
eusebius	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 120
exegesis	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
face	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
fate	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 259; Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 274
father	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Fowler, Plato in the Third Sophistic (2014) 198
festivals	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
flight from the world	Sattler, Ancient Ethics and the Natural World (2021) 105
form-principles, of plants	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
forms, divine	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
forms/ideas, platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
forms	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66
fortune (tuchē)	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
fraenkel, carlos	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
fravashi	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256, 257
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), platonists on gods freedom	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), platonists on human freedom	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
freedom	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 262
fulfiller	Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18
gaius	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
genre	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
goal (τέλος)	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
god, (great) king	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117
god, creator	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
god, father	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117
god, image of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
god, planter	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
god	Fowler, Plato in the Third Sophistic (2014) 198
god as a moral aim	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 163
godlikeness, and psychic disbalance	Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 144
godlikeness (becoming godlike)	Sattler, Ancient Ethics and the Natural World (2021) 105
gods, origen on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 298
gods, platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
good	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Fowler, Plato in the Third Sophistic (2014) 198; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
gorgias	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
hagar	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116
happiness, civic/political	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
happiness/ eudaimonia	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 163
healing, purification ritual and law	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
heaven	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 97
helios	Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18
heraclitus, and daimones	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
hermes/mercury	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
heroes, as deities, as children of the gods	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
heroes, as deities, as class of deities	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
holy, holiness	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 97
human being, as heavenly plant	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119, 120
human being, as plant	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
human being, creation of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29, 119, 120
hymns	Mikalson, Greek Popular Religion in Greek Philosophy (2010) 23
ideal, idealism	Athanassaki and Titchener, Plutarch's Cities (2022) 292
imagery, fountain	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117, 118
imagery, sowing/planting	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 120
imagination	van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 223
immanent	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
immortality, achieved	Long, Immortality in Ancient Philosophy (2019) 58
immortality, divinity	Long, Immortality in Ancient Philosophy (2019) 58
inquiry	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
intellect, activity	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
intellect, separable	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 257
intellect	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 120
irenaeus	Fowler, Plato in the Third Sophistic (2014) 198
jacob	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116, 117
jacobs dream	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116, 117
jewish practices/torah observance	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72
justice, divine	Athanassaki and Titchener, Plutarch's Cities (2022) 292
justice	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
justin martyr	Fowler, Plato in the Third Sophistic (2014) 198
kinship	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
knowledge, non- discursive	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 83
kronos	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
lachesis	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
lamprias (brother of plutarch)	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
lamprias catalogue	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
law	Fowler, Plato in the Third Sophistic (2014) 198
likeness	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 97
literal meaning	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116
literary/literature, form of ps dialogues	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
liver- reading	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 87
logos of god, immanent	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
logos of god	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116, 119
lot of eros, formula	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
lot of eros, pair with lot of necessity	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
lot of necessity, formula	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
lot of necessity, fortune and	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
lot of necessity, mercury and	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
lot of necessity, pair with lot of eros	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
lot of necessity, κλῆρος, formulae of	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
love, and self-transformation	Sattler, Ancient Ethics and the Natural World (2021) 105
maieutic	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
mathematics, astronomy	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
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
memory	van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 223
menander	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117
middle platonic/middle platonism/middle platonists	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
middle platonism	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
mind, eye of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
mind, flight of	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
mind	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76, 97
moirai see also atropos, lachesis	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
moon (astrological), reflects suns light	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
moon (astrological), significations of	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
morality, ethics	Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 163
morgan, michael l.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
mortal / mortality	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
mortal thoughts	Long, Immortality in Ancient Philosophy (2019) 58
mosaic of the philosophers	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
movement, of the soul	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 87
movement	van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 223
mysteries	Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18
myth/mythology/μῦýθοι	Fowler, Plato in the Third Sophistic (2014) 198
myth	Pachoumi, Conceptualising Divine Unions in the Greek and Near Eastern Worlds (2022) 274
necessity, anankēchance, fortune and	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
necessity ἀνάγκη, platonists on	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
neoplatonic philosophers, on plants	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
noah	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
nous/daimon	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
nous	Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25
oracles	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 71
oration	Fowler, Plato in the Third Sophistic (2014) 198
origen, and platonism	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 298
origen, on god	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 298
origen	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 298; Fowler, Plato in the Third Sophistic (2014) 198
orphism	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
paideia	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 117
parallelism	Athanassaki and Titchener, Plutarch's Cities (2022) 292
passion	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 260
passions	Fowler, Plato in the Third Sophistic (2014) 198
paul and stoicism, relationship of	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 72
persephone	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116
personal daimon	Pachoumi, The Concepts of the Divine in the Greek Magical Papyri (2017) 18
phaedo (plato)	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 259
phaedrus, timaeus	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
phaedrus	Fowler, Plato in the Third Sophistic (2014) 198; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 119
phaedrus (plato)	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 262
philip of opus	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
philippus of opus	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 419
philo	Putthoff, Ontological Aspects of Early Jewish Anthropology (2016) 76
philosopher-kings	Omeara, Platonopolis: Platonic Political Philosophy in Late Antiquity (2005) 36
philosophers, ancient	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
philosophy, and immortality	Long, Immortality in Ancient Philosophy (2019) 58
philosophy	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218; Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 262, 271; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 257
piety / pious	Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 58
pindar	Athanassaki and Titchener, Plutarch's Cities (2022) 292; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116, 118
plants, celestial	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
plants, compared to foetus	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
plants, relation to earth of	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
plants, roots of	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
plato(nism) and philo	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 29
plato, alcibiades	Fowler, Plato in the Third Sophistic (2014) 198
plato, apology	Fowler, Plato in the Third Sophistic (2014) 198
plato, ethics	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218
plato, gorgias	Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
plato, laws	Fowler, Plato in the Third Sophistic (2014) 198
plato, myth of er	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 383
plato, myth of eros	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 419
plato, on plants	Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 182
plato, phaedo	Fowler, Plato in the Third Sophistic (2014) 198
plato, phaedrus	Fowler, Plato in the Third Sophistic (2014) 198; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
plato, republic	Fowler, Plato in the Third Sophistic (2014) 198; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 168
plato, timaeus	Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 25, 383; Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 208
plato/platonic/platonism, timaeus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 52
plato/platonic	Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 116, 117, 118, 119, 120
plato	Athanassaki and Titchener, Plutarch's Cities (2022) 292; Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 116; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 218; Fowler, Plato in the Third Sophistic (2014) 198; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 66; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 256, 257, 260; Long, Immortality in Ancient Philosophy (2019) 58; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
platonic dialogues, epinomis	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
platonic dialogues, laws	Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 56
platonism	Harte, Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows (2017) 259; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 88
platonists/platonism/plato, on causality	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
platonists/platonism/plato, on contemplation (θεωρία)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
platonists/platonism/plato, on contingency (τὸ ἐνδεχόμενον)	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
platonists/platonism/plato, on creation of the world	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125
platonists/platonism/plato, on forms/ideas	Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 125