Tiresias: The Ancient Mediterranean Religions Source Database

9716

Porphyry, Life Of Plotinus, 23

nan Good and kindly, singularly gentle and engaging: thus the oracle presents him, and so in fact we found him. Sleeplessly alert--Apollo tells--pure of soul, ever striving towards the divine which he loved with all his being, he laboured strenuously to free himself and rise above the bitter waves of this blood-drenched life: and this is why to Plotinus--God-like and lifting himself often, by the ways of meditation and by the methods Plato teaches in the Banquet, to the first and all-transcendent God--that God appeared, the God who has neither shape nor form but sits enthroned above the Intellectual-Principle and all the Intellectual-Sphere. 'There was shown to Plotinus the Term ever near': for the Term, the one end, of his life was to become Uniate, to approach to the God over all: and four times, during the period I passed with him, he achieved this Term, by no mere latent fitness but by the ineffable Act. To this God, I also declare, I Porphyry, that in my sixty-eighth year I too was once admitted and I entered into Union. We are told that often when he was leaving the way, the Gods set him on the true path again, pouring down before him a dense shaft of light; here we are to understand that in his writing he was overlooked and guided by the divine powers. 'In this sleepless vision within and without,' the oracle says, 'your eyes have beheld sights many and fair not vouchsafed to all that take the philosophic path': contemplation in man may sometimes be more than human, but compare it with the True-Knowing of the Gods and, wonderful though it be, it can never plunge into the depths their divine vision fathoms. Thus far the Oracle recounts what Plotinus accomplished and to what heights he attained while still in the body: emancipated from the body, we are told how he entered the celestial circle where all is friendship, tender delight, happiness, and loving union with God, where Minos and Rhadamanthus and Aeacus, the sons of God, are enthroned as judges of souls--not, however, to hold him to judgement but as welcoming him to their consort to which are bidden spirits pleasing to the Gods--Plato, Pythagoras, and all the people of the Choir of Immortal Love, there where the blessed spirits have their birth-home and live in days filled full of 'joyous festival' and made happy by the Gods.

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

18 results
1. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)
2. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) 210a. but I doubt if you could approach the rites and revelations to which these, for the properly instructed, are merely the avenue. However I will speak of them, she said, and will not stint my best endeavors; only you on your part must try your best to follow. He who would proceed rightly in this business must not merely begin from his youth to encounter beautiful bodies. In the first place, indeed, if his conductor guides him aright, he must be in love with one particular body, and engender beautiful converse therein;
3. Lucretius Carus, On The Nature of Things, 5.1196 (1st cent. BCE - 1st cent. BCE)
4. Anon., Tchacos 3 Gospel of Judas, 57.16-57.17 (2nd cent. CE - 3rd cent. CE)
5. Diogenes Laertius, Lives of The Philosophers, 10.33, 10.123-10.124 (3rd cent. CE - 3rd cent. CE) 10.33. By preconception they mean a sort of apprehension or a right opinion or notion, or universal idea stored in the mind; that is, a recollection of an external object often presented, e.g. Such and such a thing is a man: for no sooner is the word man uttered than we think of his shape by an act of preconception, in which the senses take the lead. Thus the object primarily denoted by every term is then plain and clear. And we should never have started an investigation, unless we had known what it was that we were in search of. For example: The object standing yonder is a horse or a cow. Before making this judgement, we must at some time or other have known by preconception the shape of a horse or a cow. We should not have given anything a name, if we had not first learnt its form by way of preconception. It follows, then, that preconceptions are clear. The object of a judgement is derived from something previously clear, by reference to which we frame the proposition, e.g. How do we know that this is a man? 10.123. Those things which without ceasing I have declared unto thee, those do, and exercise thyself therein, holding them to be the elements of right life. First believe that God is a living being immortal and blessed, according to the notion of a god indicated by the common sense of mankind; and so believing, thou shalt not affirm of him aught that is foreign to his immortality or that agrees not with blessedness, but shalt believe about him whatever may uphold both his blessedness and his immortality. For verily there are gods, and the knowledge of them is manifest; but they are not such as the multitude believe, seeing that men do not steadfastly maintain the notions they form respecting them. Not the man who denies the gods worshipped by the multitude, but he who affirms of the gods what the multitude believes about them is truly impious. 10.124. For the utterances of the multitude about the gods are not true preconceptions but false assumptions; hence it is that the greatest evils happen to the wicked and the greatest blessings happen to the good from the hand of the gods, seeing that they are always favourable to their own good qualities and take pleasure in men like unto themselves, but reject as alien whatever is not of their kind.Accustom thyself to believe that death is nothing to us, for good and evil imply sentience, and death is the privation of all sentience; therefore a right understanding that death is nothing to us makes the mortality of life enjoyable, not by adding to life an illimitable time, but by taking away the yearning after immortality.
6. Eusebius of Caesarea, Ecclesiastical History, 6.19 (3rd cent. CE - 4th cent. CE)
7. Iamblichus, Concerning The Mysteries, 5.26 (3rd cent. CE - 4th cent. CE)
8. Lactantius, Divine Institutes, 5.2 (3rd cent. CE - 4th cent. CE) 5.2. Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject.
9. Nag Hammadi, The Apocalypse of Adam, 69.19-69.24 (3rd cent. CE - 3rd cent. CE)
10. Nag Hammadi, Trimorphic Protennoia, 48.15-48.35 (3rd cent. CE - 3rd cent. CE)
11. Plotinus, Enneads, 1.2, 5.4.1, 5.5.6, 5.5.9, 6.7.33, 6.9.6 (3rd cent. CE - 3rd cent. CE)
12. Porphyry, Letter To Marcella, 18, 26, 11 (3rd cent. CE - 4th cent. CE) 11. Reason tells us that the Divine is present everywhere and in all men, but that only the mind of the wise man is sanctified as its temple, and God is best honoured by him who knows Him best. And this must naturally be the wise man alone, who in wisdom must honour the Divine, and in wisdom adorn for it a temple in his thought, honouring it with a living statue, the mind moulded in His image.....Now God is not in need of any one, and the wise man is in need of God alone. For no one could become good and noble, unless he knew the goodness and beauty which proceed from the Deity. Nor is any man unhappy, unless he has fitted up his soul as a dwelling-place for evil spirits. To a wise man God gives the authority of a god. And a man is purified by the knowledge of God, and issuing from God, he follows after righteousness. |37
13. Porphyry, On Abstinence, 1.57.3, 2.34.2, 2.37.1, 2.38, 2.49.1 (3rd cent. CE - 4th cent. CE) 2.38. 38.But the confused notion which is formed of these beings, and which has proceeded to great crimination, necessarily requires that the nature of them should be distinguished according to reason. For perhaps it will be said, that it is requisite to show whence the error concerning them originated among men. The distinction, therefore, must be made after the following manner. Such souls as are the progeny of the whole soul of the universe, and who govern the great parts of the region under the moon, these, being incumbent on a pneumatic substance or spirit, and ruling over it conformably to reason, are to be considered as good daemons, who are diligently employed in causing every thing to be beneficial to the subjects of their government, whether they preside over certain animals, or fruits, which are arranged under their inspective care, or over things which subsist for the sake of these, such as showers of rain, moderate winds, serene weather, and other things which co-operate with these, such as the good temperament of the seasons of the year. They are also our leaders in the attainment of music, and the whole of erudition, and likewise of medicine and gymnastic, and of every thing else similar to these. For it is impossible that these daemons should impart utility, and yet become, in the very same things, the causes of what is detrimental. Among these two, those transporters, as Plato calls them, [in his Banquet] are to be enumerated, who announce the affairs of men to the Gods, and the will of the Gods to men; carrying our prayers, indeed, to the Gods as judges, but oracularly unfolding to us the exhortations and admonitions of the Gods. But such souls as do not rule over the pneumatic substance with which they are connected, but for the most part are vanquished by it; these are vehemently agitated and borne along [in a disorderly manner,] when the irascible motions and the desires of the pneumatic substance, received an impetus. These souls, therefore, are indeed daemons, but are deservedly called malefic daemons. SPAN
14. Porphyry, Life of Plotinus, 4, 11 (3rd cent. CE - 4th cent. CE)
15. Epiphanius, Panarion, 40, 26 (4th cent. CE - 5th cent. CE)
16. Eunapius, Lives of The Philosophers, 456 (4th cent. CE - 5th cent. CE)
17. Proclus, In Platonis Parmenidem Commentarii, 6.1061.20 (5th cent. CE - 5th cent. CE)
18. Anon., Chaldean Oracles, 21, 139

Subjects of this text:

subject	book bibliographic info
amelius	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
animal sacrifice, epistemology	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 149, 151
archetype	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
archon	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
armstrong, a.h.	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
ascent, cultic (sethian)	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
baptism, polemics	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
baptism, sethian	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
barbeloite, modern definitions	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
brigands	Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 137
charicleia	Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 137
christian, emperor	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
christian, regime	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
christian, responses to neoplatonists	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
cloud	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
contact (with the divine)	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
cult	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
des places, é.	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
descent	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
diotima	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
earth	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
epistle to menoeceus	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 151
exegesis	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
fire	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
five seals, see also baptism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
gate	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
helios (sun)	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
henad	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
henosis	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
iamblichus	Dillon and Timotin, Platonic Theories of Prayer (2015) 19, 119
iamblichus influence on proclus	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
identity, of the roman polity	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
initiation (epopteia, ἐποπτεία\u200e)/mystagogy (mustagôgia, μυσταγωγία\u200e; teletê, τελετή\u200e)	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
intellect	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
jesus, platonic	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
knowledge	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
kroll, w.	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 149
law, divine	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
lex divina	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
light	Dillon and Timotin, Platonic Theories of Prayer (2015) 19, 119; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
likeness	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
mathematics/mathematical	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
matter	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
meditation	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
minos, religious	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
mystical union	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
neoplatonist conception of life, vision of law	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
neoplatonists	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
one, the	Dillon and Timotin, Platonic Theories of Prayer (2015) 14, 19; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
paganism, anthropomorphic deities of'	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 149
parmenides	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
password	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
pelorus	Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 137
persecution	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75; Esler, The Early Christian World (2000) 850
philosophical opposition (to christianity)	Esler, The Early Christian World (2000) 850
plato	Dillon and Timotin, Platonic Theories of Prayer (2015) 14; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256; Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 149
platonic, platonism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
platonism, apophatic theology of	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 149
plotinus	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75; Dillon and Timotin, Platonic Theories of Prayer (2015) 14, 19; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
plutarch of athens	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
polity, identity of the roman	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
polity	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
populus	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
porphyrius	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
porphyry, philosophia ex oraculis, ancestral customs	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 149
porphyry, philosophia ex oraculis, psychology of	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 267
porphyry, philosophia ex oraculis, supreme god of	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 267
porphyry, philosophia ex oraculis	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 151
porphyry	Dillon and Timotin, Platonic Theories of Prayer (2015) 14, 19, 119; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
porphyry of tyre, influenced diocletian to launch great persecution	Esler, The Early Christian World (2000) 850
porphyry of tyre, life	Esler, The Early Christian World (2000) 850
porphyry of tyre, polymath	Esler, The Early Christian World (2000) 850
porphyry of tyre, writings	Esler, The Early Christian World (2000) 850
prayer, levels of	Dillon and Timotin, Platonic Theories of Prayer (2015) 19, 119
prayer, souls conversion toward divinity as	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
proclus, commentary on platos timaeus	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
proclus, platonic theology	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
proclus	Dillon and Timotin, Platonic Theories of Prayer (2015) 19, 119
religious authority, observance	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
rist, j. m.	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 151
ritual, christian	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
salvation/soteriology	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
sethians, sethianism	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
smith, a.	Simmons, Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian (1995) 151, 267
soul, ascent of	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
soul, divine (immortal) element in the	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
soul, individual	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
soul, union of the soul with the henads	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
spiritual exercise	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
star	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
sun	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
theagenes	Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 137
theodorus of asine	d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 33
theurgy (hieratic art)	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
trachinus	Repath and Whitmarsh, Reading Heliodorus' Aethiopica (2022) 137
tradition, roman religious	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75
union (mystical), virtue	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
union (mystical)	Dillon and Timotin, Platonic Theories of Prayer (2015) 19, 119
van den berg, r.m.	Dillon and Timotin, Platonic Theories of Prayer (2015) 119
via analogiae, eminentiae, negationis	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 256
world, physical	Dillon and Timotin, Platonic Theories of Prayer (2015) 14
worship	Dillon and Timotin, Platonic Theories of Prayer (2015) 19
zeus	Ando and Ruepke, Religion and Law in Classical and Christian Rome (2006) 75