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Tiresias: The Ancient Mediterranean Religions Source Database



9697
Porphyry, On Abstinence, 4


nan1.In the preceding books, O Castricius, we have nearly answered all the arguments which in reality defend the feeding on flesh, for the sake of incontinence and intemperance, and which adduce impudent apologies for so doing by ascribing a greater indigence to our nature than is fit. Two particular inquiries, however, still remain; in one of which the promise of advantage especially deceives those who are corrupted by pleasure. And, moreover, we shall confute the assertion of our opponents, that no wise man, nor any nation, has rejected animal food, as it leads those that hear it to great injustice, through the ignorance of true history; and we shall also endeavour to give the solutions of the question concerning advantage, and to reply to other inquiries.


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

28 results
1. Hebrew Bible, 2 Samuel, 6.5 (8th cent. BCE - 5th cent. BCE)

6.5. וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מְשַׂחֲקִים לִפְנֵי יְהוָה בְּכֹל עֲצֵי בְרוֹשִׁים וּבְכִנֹּרוֹת וּבִנְבָלִים וּבְתֻפִּים וּבִמְנַעַנְעִים וּבְצֶלְצֶלִים׃ 6.5. And David and all the house of Yisra᾽el played before the Lord on all manner of instruments made of cypress wood, on lyres, and on lutes, and on timbrels, and on rattles, and on cymbals."
2. Theophrastus, Characters, 16 (4th cent. BCE - 3rd cent. BCE)

3. Septuagint, Wisdom of Solomon, 8.2 (2nd cent. BCE - 1st cent. BCE)

8.2. I loved her and sought her from my youth,and I desired to take her for my bride,and I became enamored of her beauty.
4. Septuagint, 4 Maccabees, 1.1-1.2 (2nd cent. BCE - 2nd cent. BCE)

1.1. The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy. 1.2. For the subject is essential to everyone who is seeking knowledge, and in addition it includes the praise of the highest virtue -- I mean, of course, rational judgment.
5. Ovid, Metamorphoses, 7.257-7.263 (1st cent. BCE - 1st cent. CE)

6. Philo of Alexandria, On The Life of Abraham, 271 (1st cent. BCE - 1st cent. CE)

271. Those men, therefore, who have spent a long life in that existence which is in accordance with the body, apart from all virtue, we must call only long-lived children, having never been instructed in those branches of education which befit grey hairs. But the man who has been a lover of prudence, and wisdom, and faith in God, one may justly denominate an elder, forming his name by a slight change from the first.
7. Philo of Alexandria, On The Migration of Abraham, 151, 47, 150 (1st cent. BCE - 1st cent. CE)

150. And a proof of this is, that the one, having fallen back again into his ancient disease, departs, having been taken prisoner by those enemies who are in the soul; but the other, having guarded against all his designs, concealed in ambuscade, took every imaginable care to live at a distance from him. But the separate habitation he will arrange hereafter, but not yet. For at present, his speculations, as would be likely to be the case with a man who has but lately begun to apply himself to divine contemplation, have a want of solidity and steadiness in them. But when they have become more compact, and are established on a firmer footing, then he will be able to separate from himself the alluring and flattering disposition as an irreconcileable enemy, and one difficult to subdue:
8. Philo of Alexandria, On The Contemplative Life, 11, 14-16, 18, 2, 20-24, 26-29, 3, 30-31, 34-37, 4, 40-64, 66-69, 7, 70-79, 8, 89, 9, 90, 1 (1st cent. BCE - 1st cent. CE)

1. Having mentioned the Essenes, who in all respects selected for their admiration and for their especial adoption the practical course of life, and who excel in all, or what perhaps may be a less unpopular and invidious thing to say, in most of its parts, I will now proceed, in the regular order of my subject, to speak of those who have embraced the speculative life, and I will say what appears to me to be desirable to be said on the subject, not drawing any fictitious statements from my own head for the sake of improving the appearance of that side of the question which nearly all poets and essayists are much accustomed to do in the scarcity of good actions to extol, but with the greatest simplicity adhering strictly to the truth itself, to which I know well that even the most eloquent men do not keep close in their speeches. Nevertheless we must make the endeavour and labour to attain to this virtue; for it is not right that the greatness of the virtue of the men should be a cause of silence to those who do not think it right that anything which is creditable should be suppressed in silence;
9. Philo of Alexandria, On The Life of Moses, 2.12 (1st cent. BCE - 1st cent. CE)

2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers
10. Philo of Alexandria, Who Is The Heir, 97 (1st cent. BCE - 1st cent. CE)

97. for the good which was previously bestowed upon him was the departure from the Chaldaean philosophy, which was occupied about the things of the air, which taught me to suppose that the world was not the work of God, but was God himself; and that good and evil is caused in the case of all existing things, by the motions and fixed periodical revolutions of the stars, and that on these motions the origin of all good and evil depends; and the equable (homaleµ) and regular motion of these bodies in heaven, persuaded those simple men to look upon these things as omens, for the name of the Chaldaeans being interpreted is synonymous with equability (homaloteµs).
11. Philo of Alexandria, That Every Good Person Is Free, 74-97, 73 (1st cent. BCE - 1st cent. CE)

73. And all Greece and all the land of the barbarians is a witness of this; for in the one country flourished those who are truly called "the seven wise men," though others had flourished before them, and have also in all probability lived since their time. But their memory, though they are now very ancient, has nevertheless not been effaced by the lapse of ages, while of others who are more modern, the names have been lost through the neglect of their contemporaries.
12. Strabo, Geography, 15.1.59-15.1.60 (1st cent. BCE - 1st cent. BCE)

15.1.59. Megasthenes divides the philosophers again into two kinds, the Brachmanes and the Garmanes. The Brachmanes are held in greater repute, for they agree more exactly in their opinions. Even from the time of their conception in the womb they are under the care and guardianship of learned men, who go to the mother, and seem to perform some incantation for the happiness and welfare of the mother and the unborn child, but in reality they suggest prudent advice, and the mothers who listen to them most willingly are thought to be the most fortunate in their offspring. After the birth of the children, there is a succession of persons who have the care of them, and as they advance in years, masters more able and accomplished succeed.The philosophers live in a grove in front of the city within a moderate-sized enclosure. Their diet is frugal, and they lie upon straw pallets and on skins. They abstain from animal food, and from sexual intercourse with women; their time is occupied in grave discourse, and they communicate with those who are inclined to listen to them; but the hearer is not permitted to speak or cough, or even to spit on the ground; otherwise, he is expelled that very day from their society, on the ground of having no control over himself. After living thirty-seven years in this manner, each individual retires to his own possessions, and lives with less restraint, wearing robes of fine linen, and rings of gold, but without profuseness, upon the hands and in the ears. They eat the flesh of animals, of those particularly which do not assist man in his labour, and abstain from hot and seasoned food. They have as many wives as they please with a view to numerous offspring, for from many wives greater advantages are derived.As they have no slaves, they require more the services, which are at hand, of their children.The Brachmanes do not communicate their philosophy to their wives, for fear they should divulge to the profane, if they became depraved, anything which ought to be concealed or lest they should abandon their husbands in case they became good (philosophers) themselves. For no one who despises alike pleasure and pain, life and death, is willing to be subject to the authority of another; and such is the character of a virtuous man and a virtuous woman.They discourse much on death, for it is their opinion that the present life is the state of one conceived in the womb, and that death to philosophers is birth to a real and a happy life. They therefore discipline themselves much to prepare for death, and maintain that nothing which happens to man is bad or good, for otherwise the same things would not be the occasion of sorrow to some and of joy to others, opinions being merely dreams, nor that the same persons could be affected with sorrow and joy by the same things, on different occasions.With regard to opinions on physical phenomena, they display, says Megasthenes, great simplicity, their actions being better than their reasoning, for their belief is chiefly founded on fables. On many subjects their sentiments are the same as those of the Greeks. According to the Brachmanes, the world was created, and is liable to corruption; it is of a spheroidal figure; the god who made and governs it pervades the whole of it; the principles of all things are different, but the principle of the world's formation was water; in addition to the four elements there is a fifth nature, of which the heavens and the stars are composed; the earth is situated in the centre of the universe. Many other peculiar things they say of the principle of generation and of the soul. They invent fables also, after the manner of Plato, on the immortality of the soul, and on the punishments in Hades, and other things of this kind. This is the account which Megasthenes gives of the Brachmanes. 15.1.60. of the Garmanes, the most honourable, he says, are the Hylobii, who live in the forests, and subsist on leaves and wild fruits: they are clothed with garments made of the bark of trees, and abstain from commerce with women and from wine. The kings hold communication with them by messengers, concerning the causes of things, and through them worship and supplicate the Divinity.Second in honour to the Hylobii, are the physicians, for they apply philosophy to the study of the nature of man. They are of frugal habits, but do not live in the fields, and subsist upon rice and meal, which every one gives when asked, and receive them hospitably. They are able to cause persons to have a numerous offspring, and to have either male or female children, by means of charms. They cure diseases by diet, rather than by medicinal remedies. Among the latter, the most in repute are unguents and cataplasms. All others they suppose partake greatly of a noxious nature.Both this and the other class of persons practise fortitude, as well in supporting active toil as in enduring suffering, so that they will continue a whole day in the same posture, without motion.There are enchanters and diviners, versed in the rites and customs relative to the dead, who go about villages and towns begging. There are others who are more civilized and better informed than these, who inculcate the vulgar opinions concerning Hades, which, according to their ideas, tend to piety and sanctity. Women study philosophy with some of them, but abstain from sexual intercourse.
13. Tibullus, Elegies, 1.2.60 (1st cent. BCE - 1st cent. BCE)

14. Josephus Flavius, Jewish Antiquities, 18.20 (1st cent. CE - 1st cent. CE)

15. Josephus Flavius, Jewish War, 2.119-2.161 (1st cent. CE - 1st cent. CE)

2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.
16. New Testament, Acts, 24.14 (1st cent. CE - 2nd cent. CE)

24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;
17. New Testament, John, 14.6 (1st cent. CE - 1st cent. CE)

14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
18. Plutarch, On Isis And Osiris, 4, 6, 3 (1st cent. CE - 2nd cent. CE)

3. Moreover, many writers have held her to be the daughter of Hermes, Cf. 355 f, infra . and many others the daughter of Prometheus, Cf. 365 f, infra, and Clement of Alexandria, Stromateis, i. 106. 1, 21 (p. 382, Potter). because of the belief that Prometheus is the discoverer of wisdom and forethought, and Hermes the inventor of grammar and music. For this reason they call the first of the Muses at Hermopolis Isis as well as Justice: for she is wise, as I have said, supra, 351 f. and discloses the divine mysteries to those who truly and justly have the name of bearers of the sacred vessels and wearers of the sacred robes. These are they who within their own soul, as though within a casket, bear the sacred writings about the gods clear of all superstition and pedantry; and they cloak them with secrecy, thus giving intimations, some dark and shadowy, some clear and bright, of their concepts about the gods, intimations of the same sort as are clearly evidenced in the wearing of the sacred garb. Cf. Dittenberger, Sylloge Inscriptionum Graecarum, No. 754 (not included in the third edition), or Altertümer von Pergamon, viii. 2, p. 248, no. 326; also Moralia, 382 c. For this reason, too, the fact that the deceased votaries of Isis are decked with these garments is a sign that these sacred writings accompany them, and that they pass to the other world possessed of these and of naught else. It is a fact, Clea, that having a beard and wearing a coarse cloak does not make philosophers, nor does dressing in linen and shaving the hair make votaries of Isis; but the true votary of Isis is he who, when he has legitimately received what is set forth in the ceremonies connected with these gods, uses reason in investigating and in studying the truth contained therein. 3. Moreover, many writers have held her to be the daughter of Hermes, and many others the daughter of Prometheus, because of the belief that Prometheus is the discoverer of wisdom and forethought, and Hermes the inventor of grammar and music. For this reason they call the first of the Muses at Hermopolis Isis as well as Justice: for she is wise, as I have said, and discloses the divine mysteries to those who truly and justly have the name of "bearers of the sacred vessels" and "wearers of the sacred robes." These are they who within their own soul, as though within a casket, bear the sacred writings about the gods clear of all superstition and pedantry; and they cloak them with secrecy, thus giving intimation, some dark and shadowy, some clear and bright, of their concepts about the gods, intimations of the same sort as are clearly evidenced in the wearing of the sacred garb. For this reason, too, the fact that the deceased votaries of Isis are decked with these garments is a sign that these sacred writings accompany them, and that they pass to the other world possessed of these and of naught else. It is a fact, Clea, that having a beard and wearing a coarse cloak does not make philosophers, nor does dressing in linen and shaving the hair make votaries of Isis; but the true votary of Isis is he who, when he has legitimately received what is set forth in the ceremonies connected with these gods, uses reason in investigating and in studying the truth contained therein.
19. Statius, Thebais, 4.414 (1st cent. CE - 1st cent. CE)

20. Clement of Alexandria, Miscellanies, 1 (2nd cent. CE - 3rd cent. CE)

21. Lucian, The Lover of Lies, 11 (2nd cent. CE - 2nd cent. CE)

22. Philostratus The Athenian, Life of Apollonius, 8.7 (2nd cent. CE

23. Diogenes Laertius, Lives of The Philosophers, 7.121 (3rd cent. CE - 3rd cent. CE)

7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same;
24. Iamblichus, Life of Pythagoras, 65-66, 90-93, 28 (3rd cent. CE - 4th cent. CE)

28. That which follows after this, we shall no longer discuss generally, but direct our attention particularly to the works resulting from the virtues of Pythagoras. And we shall begin in the first place from the Gods, as it is usual to do, and endeavour to exhibit his piety, and the admirable works which he performed. Let this, therefore, be one specimen of his piety, which also we have before mentioned, that he knew what his soul was, and whence it came into the body, and also its former lives, and that of these things he gave most evident indications. After this also, let the following be another specimen; that once passing over the river Nessus with many of his associates, he spoke to it, and the river in a distinct and clear voice, in the hearing of all his followers, answered, Hail Pythagoras! Farther still, nearly all historians of his life confidently assert, that in one and 98the same day he was present at Metapontum in Italy, and Tauromenium in Sicily, and discoursed in common with his disciples in both places, though these cities are separated from each other by many stadia both by land and sea, and cannot be passed through in a great number of days. The report, also, is very much disseminated, that he showed his golden thigh to the Hyperborean Abaris, who said that he resembled the Apollo among the Hyperboreans, and of whom Abaris was the priest; and that he did this in order that Abaris might apprehend this to be true, and that he was not deceived in his opinion. Ten thousand other more divine and more admirable particulars likewise are uniformly and uimously related of the man: such as infallible predictions of earthquakes, rapid expulsions of pestilence and violent winds, instantaneous cessations of the effusion of hail, and a tranquillization of the waves of rivers and seas, in order that his disciples might easily pass over them. of which things also, Empedocles the Agrigentine, Epimenides the Cretan, and Abaris the Hyperborean, receiving the power of effecting, performed certain miracles of this kind in many places. Their deeds, however, are manifest. To which we may add, that Empedocles was surnamed an expeller of winds; Epimenides, an expiator; and Abaris, a walker on air; because being carried on the dart which was given to him by the Hyperborean Apollo, he passed over rivers and seas and inaccessible 99places, like one walking on the air. Certain persons likewise are of opinion, that Pythagoras did the same thing, when in the same day he discoursed with his disciples at Metapontum and Tauromenium. It is also said, that he predicted there would be an earthquake from the water of a well which he had tasted; and that a ship which was sailing with a prosperous wind, would be merged in the sea. And let these, indeed, be the indications of his piety.Again, however, assuming a more elevated exordium, I am desirous to exhibit the principles of the worship of the Gods, which Pythagoras and his followers established; viz. that all such particulars as they define with respect to doing or not doing a thing, have for the mark at which they aim, a consent with divinity. This also is with them the principle, [of piety] and their whole life is arranged with a view to follow God. The language, too, of their philosophy is this, that men act ridiculously in exploring good from any other source than the Gods; and that their conduct in this respect resembles that of a man, who in a country governed by a king should reverence one of the magistrates in the city, and neglect him who is the ruler of all of them. For they were of opinion that such was the conduct of mankind. For since God is, and is the Lord of all things, it is universally acknowledged that good is to be requested of him. For all men impart good to those whom they love, and to those 100with whom they are delighted; but they give the contrary to good, to those to whom they are contrarily disposed. It is evident, therefore, that those things are to be done, in which God delights. It is, however, not easy for a man to know what these are, unless he obtains this knowledge from one who has heard God, or has heard God himself, or procures it through divine art. Hence also, the Pythagoreans were studious of divination. For this alone is an interpretation of the benevolence of the Gods. And in short, he will conceive an employment of this kind to be worthy of regard, who believes that there are Gods; but he who thinks that either of these is folly, will also be of opinion that both are foolish. Many of the mandates, however, of the Pythagoreans were introduced from the mysteries; for they did not conceive them to be the productions of arrogance, but to originate from a certain divinity. And in a similar manner, all the Pythagoreans believe such things as are mythologically related of Aristeas the Proconesian, and Abaris the Hyperborean, and other particulars of a like nature. For they consider every thing of this kind to be credible; and of many [such] things they make trial themselves. They also frequently recollect such-like particulars as appear to be fabulous, as not disbelieving in any thing which may be referred to divinity. A certain person therefore relates, that Eurytus said, that a shepherd feeding his sheep near the tomb of Philolaus, heard some 101one singing. But the person to whom this was related, did not at all disbelieve the narration, but asked what kind of harmony it was? Both of them, however, were Pythagoreans, and Eurytus was the disciple of Philolaus. It is likewise said, that a certain person told Pythagoras, that he appeared to himself once to converse with his father who was dead, and that he asked Pythagoras what this indicated? Pythagoras replied, that it indicated nothing; but that he had in reality conversed with his father. As therefore, said he, nothing is signified by my now discoursing with you, so neither is any thing signified by your conversing with your father. Hence, in all particulars of this kind, they did not think that they were stupid, but those that disbelieved in them. For they did not conceive that some things are possible to the Gods, but others impossible, as those fancy who reason sophistically; but they believed that all things are possible to the Gods. And this very assertion is the beginning of the verses, which they ascribe to Linus, and which are as follow:All things may be the objects of our hope,Since nothing hopeless any where is found:All things with ease Divinity effects,And nought can frustrate his almighty power.But they thought that their opinions deserved to be believed, because he who first promulgated them, was not any casual person, but a God. For this 102was one of their questions; What was Pythagoras? For they say that he was the Hyperborean Apollo; of which this was an indication, that rising up in the Olympic games, he showed his golden thigh; and also that he received the Hyperborean Abaris as his guest; and was presented by him with the dart on which he rode through the air. But it is said that Abaris came from the Hyperborean regions, in order that he might collect gold for the temple, and that he predicted a pestilence. He also dwelt in temples, and was never seen either to eat or drink. It is likewise said, that rites which purify from evil are performed by the Lacedæmonians, and that on this account Lacedæmon was never infested with pestilence. Pythagoras, therefore, caused this Abaris to acknowledge [that he was more than man,] receiving from him at the same time the golden dart, without which it was not possible for him to find his way. In Metapontum also, certain persons praying that they might obtain what a ship contained that was then sailing into port, Pythagoras said to them, You will then have a dead body. In Sybaris, too, he caught a deadly serpent and dismissed it. In a similar manner likewise in Tyrrhenia, he caught a small serpent, whose bite was fatal. But in Crotona a white eagle, it is said, suffered Pythagoras to stroke it. A certain person also wishing to hear him discourse, he said that he could not, till some sign appeared. And after this 103a white bear was seen in Cauconia; the death of which he predicted to one who was about to tell him that it was dead. He likewise reminded Myllias the Crotonian that he had been Midas the son of Gordius. And Myllias passed over to the continent of Asia, in order to perform at the sepulchre [of Midas] those rites which had been enjoined him by Pythagoras. It is likewise said, that the person who bought his house, and who dug up that which had been buried in it, did not dare to tell any one what he saw [on this occasion]. But instead of suffering for this offence, he was seized at Crotona for sacrilege, and put to death. For he took away a golden beard which had fallen from a statue. These things therefore, and others of the like kind, are related by the Pythagoreans, in order to render their opinions worthy of belief. And as these are acknowledged to be true, and it is impossible they should have happened to one man, they consequently think it is clear, that what is related of Pythagoras, should be received as pertaining to a being superior to man, and not to a mere man. This also is the meaning of their enigmatical assertion, that man, bird, and another third thing, are bipeds. For the third thing is Pythagoras. Such, therefore, was Pythagoras on account of his piety, and such he was truly thought to be.With respect to oaths, however, all the Pythagoreans religiously observe them, being mindful of the Pythagoric precept,First to th’ immortal Gods thy homage pay,As they by law are orderly dispos’d;And reverence thy oath, but honor nextTh’ illustrious heroes.Hence a certain Pythagorean, being compelled by law to take an oath, yet in order that he might preserve a Pythagoric dogma, though he would have sworn religiously, chose instead of swearing to pay three talents, this being the fine which he was condemned to pay to the defendant. That Pythagoras however thought that nothing was from chance and fortune, but that all events happened conformably to divine providence, and especially to good and pious men, is confirmed by what is related by Androcydes in his treatise on Pythagoric Symbols, of Thymaridas the Tarentine, and a Pythagorean. For when through a certain circumstance he was about to sail from his own country, and his friends who were present were embracing him, and bidding him farewell, some one said to him, when he had now ascended into the ship, May such things happen to you from the Gods, O Thymaridas, as are conformable to your wishes! But he replied, predict better things; for I should rather wish that such things may happen to me as are conformable to the will of the Gods. For he thought it was more scientific and equitable, not to resist or be indigt with divine providence. If, therefore, any one wishes to learn what were the sources whence these men derived so much piety, it must 105be said, that a perspicuous paradigm of the Pythagoric theology according to numbers, is in a certain respect to be found in the writings of Orpheus. Nor is it to be doubted, that Pythagoras receiving auxiliaries from Orpheus, composed his treatise Concerning the Gods, which on this account also he inscribed the Sacred Discourse, because it contains the flower of the most mystical place in Orpheus; whether this work was in reality written by Pythagoras, as by most authors it is said to have been, or as some of the Pythagoric school who are both learned and worthy of belief assert, was composed by Telauges; being taken by him from the commentaries which were left by Pythagoras himself to his daughter Damo, the sister of Telauges, and which it is said after her death were given to Bitale the daughter of Damo, and to Telauges the son of Pythagoras, and the husband of Bitale, when he was of a mature age. For when Pythagoras died, he was left very young with his mother Theano. In this Sacred Discourse also, or treatise concerning the Gods (for it has both these inscriptions), who it was that delivered to Pythagoras what is there said concerning the Gods, is rendered manifest. For it says: “that Pythagoras the son of Mnesarchus was instructed in what pertains to the Gods, when he celebrated orgies in the Thracian Libethra, being initiated in them by Aglaophemus; and that Orpheus the son of Calliope, 106having learnt wisdom from his mother in the mountain Pangæus, said, that the eternal essence of number is the most providential principle of the universe, of heaven and earth, and the intermediate nature; and farther still, that it is the root of the permanency of divine natures, of Gods and dæmons.”[35] From these things, therefore, it is evident 107that he learnt from the Orphic writers that the essence of the Gods is defined by number. Through the same numbers also, he produced an admirable fore-knowledge and worship of the Gods, both which are especially most allied to numbers. This, however, may be known from hence; for it is necessary to adduce a certain fact, in order to procure belief of what is said. When Abaris performed sacred rites in his accustomed manner, he procured a fore-knowledge of future events, which is studiously cultivated by all the Barbarians, through sacrificing animals, and especially birds; for they are of opinion that the viscera of such animals are subservient to a more accurate inspection. Pythagoras, therefore, not wishing to suppress his ardent pursuit of truth, but to impart it to him through a certain safer way, and without blood and slaughter, and also because he thought that a cock was sacred to the sun, furnished him with a consummate knowledge of all truth, as it is said, through the arithmetical science. He also obtained from piety, faith concerning the Gods. For Pythagoras always proclaimed, that nothing admirable pertaining to the Gods or divine dogmas should be disbelieved, because the Gods are able to accomplish all things. And the divine dogmas 108in which it is requisite to believe, are those which Pythagoras delivered. Thus, therefore, the Pythagoreans believed in, and assumed the things about which they dogmatised, because they were not the progeny of false opinion. Hence Eurytus the Crotonian, the auditor of Philolaus said, that a shepherd feeding his sheep near the tomb of Philolaus, heard some one singing. But the person to whom this was related, did not at all disbelieve the narration, but asked what kind of harmony it was. Pythagoras himself, also, being asked by a certain person what was indicated by seeming in sleep to converse with his father who was dead, answered that it indicated nothing. For neither, said he, is any thing portended by your speaking with me.Pythagoras likewise used pure and white garments, and in a similar manner white and pure coverlids; for he did not use those that were made of wool. And this custom he also delivered to his auditors. In speaking also of the natures superior to man, he employed honorable appellations, and words of good omen, and upon every occasion made mention of and reverenced the Gods; so that while at supper, he performed libations to the divinities, and ordered his disciples to celebrate with hymns the beings that are above us, every day. He paid attention likewise to rumors and omens, prophecies and lots, and in short, to all casual circumstances. Moreover, he sacrificed to the Gods with millet, cakes, honey-combs, and 109other fumigations. But he did not sacrifice animals, nor did any one of the contemplative philosophers. His other disciples, however, viz. the acusmatici, and the politici, were ordered by him to sacrifice animals, such as a cock, or a lamb, or some other animal recently born, but not frequently. At the same time they were prohibited from sacrificing oxen. This also is an indication of the honor which he paid to the Gods, that he exhorted his disciples never to employ the names of the Gods uselessly in swearing. On which account also Syllus, one of the Pythagoreans in Crotona, paid a fine for not swearing, though he could have sworn without violating truth. An oath too such as the following is ascribed to the Pythagoreans, as they were unwilling, through reverence, to name Pythagoras; just as they very much abstained from using the names of the Gods. But they manifested the man through the invention of the tetractys,I swear by him who the tetractys found,Whence all our wisdom springs, and which containsPerennial Nature’s fountain, cause, and root.And, in short, it is said that Pythagoras was emulous of the Orphic mode of writing and [piety of] disposition; and that he honored the Gods in a way similar to that of Orpheus, placing them in images and in brass, not conjoined to our forms, 110but to divine receptacles;[36] because they comprehend and provide for all things; and have a nature and morphe similar to the universe. He also promulgated purifications, and initiations as they are called, which contain the most accurate knowledge of the Gods. And farther still, it is said, that he was the author of a compound divine philosophy and worship of the Gods; having learnt indeed some things from the followers of Orpheus, but others from the Egyptian priests; some from the Chaldæans and Magi; some from the mysteries performed in Eleusis, in Imbrus, Samothracia, and Delos; and some also from those which are performed by the Celtæ, and in Iberia. It is also said that the Sacred Discourse of Pythagoras is extant among the Latins, and is read not to all, nor by all of them, but by those who are promptly disposed 111to learn what is excellent, and apply themselves to nothing base. He likewise ordained that men should make libations thrice, and observed that Apollo delivered oracles from the tripod, because the triad is the first number. That sacrifices also should be made to Venus on the sixth day, because this number is the first that partakes of every number, and, when divided in every possible way, receives the power of the numbers subtracted and of those that remain. But that it is necessary to sacrifice to Hercules on the eighth day of the month from the beginning, looking in so doing to his being born in the seventh month. He further asserted, that it was necessary that he who entered a temple should be clothed with a pure garment, and in which no one had slept; because sleep in the same manner as the black and the brown, is an indication of sluggishness; but purity is a sign of equality and justice in reasoning. He also ordered, that if blood should be found involuntarily spilt in a temple, a lustration should be made, either in a golden vessel, or with the water of the sea; the former of these [i. e. gold] being the most beautiful of things, and a measure by which the price of all things is regulated; but the latter as he conceived being the progeny of a moist nature, and the nutriment of the first and more common matter. He likewise said, that it was not proper to bring forth children in a temple; because it is not holy that in a temple the divine part of the soul should be bound to the 112body. He further ordained, that on a festive day neither the hair should be cut, nor the nails paired; not thinking it fit that we should leave the service of the Gods for the purpose of increasing our good. He also said, that a louse ought not to be killed in a temple; conceiving that a divine power ought not to participate of any thing superfluous and corruptible. But that the Gods should be honored with cedar, laurel, cypress, oak, and myrtle; and that the body should not be purified with these, nor should any of them be divided by the teeth. He likewise ordained, that what is boiled should not be roasted; signifying by this that mildness is not in want of anger. But he would not suffer the bodies of the dead to be burned; following in this the Magi, being unwilling that any thing divine should communicate with a mortal nature. He likewise thought it was holy for the dead to be carried out in white garments; obscurely signifying by this the simple and first nature, according to number and the principle of all things. But above all things he ordained, that an oath should be taken religiously; since that which is behind is long.[37] And he said, that it is much more holy to be injured than to kill a man: for judgment is deposited in Hades, where the soul and its essence, and the first nature 113of things are [properly] estimated. Farther still, he ordered that sepulchral chests [i. e. biers] should not be made of cypress, because the sceptre of Jupiter was made of this wood, or for some other mystic reason. He likewise ordained that libations should be performed before the table of Jupiter the Saviour, and of Hercules and the Dioscuri; in so doing celebrating Jupiter as the presiding cause and leader of this nutriment; Hercules, as the power of nature; and the Dioscuri, as the symphony of all things. But he said, that libations should not be offered with closed eyes. For he did not think it fit, that any thing beautiful should be undertaken with shame and bashfulness. Moreover, when it thundered, he ordained that the earth should be touched, in remembrance of the generation of things. But he ordered that temples should be entered from places on the right hand, and that they should be departed out of from the left hand. For he asserted that the right hand is the principle of what is called the odd number, and is divine; but that the left hand is a symbol of the even number, and of that which is dissolved. And such is the mode which he is said to have adopted in the cultivation of piety. But other particulars which we have omitted concerning it, may be conjectured from what has been said. So that I shall cease to speak further on this subject.
25. Plotinus, Enneads, 1.2 (3rd cent. CE - 3rd cent. CE)

26. Porphyry, On Abstinence, 1.7-1.12, 2.36-2.40, 2.44-2.47, 4.7.2, 4.7.6, 4.9, 4.20 (3rd cent. CE - 4th cent. CE)

1.7. 7.The Epicureans, however, narrating, as it were, a long genealogy, say, that the ancient legislators, looking to the association of life, and the mutual actions of men, proclaimed that manslaughter was unholy, and punished it with no casual disgrace. Perhaps, indeed, a certain natural alliance which exists in men towards each other, though the similitude of form and soul, is the reason why they do not so readily destroy an animal of this kind, as some of the other animals which are conceded to our use. Nevertheless, the greatest cause why manslaughter was considered as a thing grievous to be borne, and impious, was the opinion that it did not contribute to the whole nature and condition of human life. For, from a principle of this kind, those who are capable of perceiving the advantage arising from this decree, require no other cause of being restrained from a deed so dire. But those who are not able to have a sufficient perception of this, being terrified by the magnitude of the punishment, will abstain from readily destroying each other. For those, indeed, who survey the utility of the before-mentioned ordice, will promptly observe it; but those who are not able to perceive the benefit with which it is attended, will obey the mandate, in consequence of fearing the threatenings of the laws; which threatenings certain persons ordained for the sake of those who could not, by a reasoning process, infer the beneficial tendency of the decree, at the same time that most would admit this to be evident. SPAN 1.8. 8.For none of those legal institutes which were established from the |15 first, whether written or unwritten, and which still remain, and are adapted to be transmitted, [from one generation to another] became lawful through violence, but through the consent of those that used them. For those who introduced things of this kind to the multitude, excelled in wisdom, and not in strength of body, and the power which subjugates the rabble. Hence, through this, some were led to a rational consideration of utility, of which they had only an irrational sensation, and which they had frequently forgotten; but others were terrified by the magnitude of the punishments. For it was not possible to use any other remedy for the ignorance of what is beneficial than the dread of the punishment ordained by law. For this alone even now keeps the vulgar in awe, and prevents them from doing any thing, either publicly or privately, which is not beneficial [to the community]. But if all men were similarly capable of surveying and recollecting what is advantageous, there would be no need of laws, but men would spontaneously avoid such things as are prohibited, and perform such as they were ordered to do. For a survey of what is useful and detrimental, is a sufficient incentive to the avoidance of the one and the choice of the other. But the infliction of punishment has a reference to those who do not foresee what is beneficial. For impendent punishment forcibly compels such as these to subdue those impulses which lead them to useless actions, and to do that which is right. SPAN 1.9. 9.Hence also, legislators ordained, that even involuntary manslaughter should not be entirely void of punishment; in order that they might not only afford no pretext for the voluntary imitation of those deeds which were involuntarily performed, but also that they might prevent many things of this kind from taking place, which happen, in reality, involuntarily. For neither is this advantageous through the same causes, by which men were forbidden voluntarily to destroy each other. Since, therefore, of involuntary deeds, some proceed from a cause which is unstable, and which cannot be guarded against by human nature; but others are produced by our negligence and inattention to different circumstances; hence legislators, wishing to restrain that indolence which is injurious to our neighbours, did not even leave an involuntary noxious deed without punishment, but, through the fear of penalties, prevented the commission of numerous offences of this kind. I also am of opinion, that the slaughters which are allowed by law, and which receive their accustomed expiations through certain purifications, were introduced by those ancient legislators, who first very properly instituted these things for no other reason than that they wished to prevent men as much as possible from voluntary slaughter. For the |16 vulgar everywhere require something which may impede them from promptly performing what is not advantageous [to the community]. Hence those who first perceived this to be the case, not only ordained the punishment of fines, but also excited a certain other irrational dread, though proclaiming those not to be pure who in any way whatever had slain a man, unless they used purifications after the commission of the deed. For that part of the soul which is void of intellect, being variously disciplined, acquired a becoming mildness, certain taming arts having been from the first invented for the purpose of subduing the irrational impulses of desire, by those who governed the people. And one of the precepts promulgated on this occasion was, that men should not destroy each other without discrimination. SPAN 1.10. 10.Those, however, who first defined what we ought to do, and what we ought not, very properly did not forbid us to kill other animals. For the advantage arising from these is effected by a contrary practice, since it is not possible that men could be preserved, unless they endeavoured to defend those who are nurtured with themselves from the attacks of other animals. At that time, therefore, some of those, of the most elegant manners, recollecting that they abstained from slaughter because it was useful to the public safety, they also reminded the rest of the people in their mutual associations of what was the consequence of this abstinence; in order that, by refraining from the slaughter of their kindred, they might preserve that communion which greatly contributes to the peculiar safety of each individual. But it was not only found to be useful for men not to separate from each other, and not to do any thing injurious to those who were collected together in the same place, for the purpose of repelling the attacks of animals of another species; but also for defence against men whose design was to act nefariously. To a certain extent, therefore, they abstained from the slaughter of men, for these reasons, viz. in order that there might be a communion among them in things that are necessary, and that a certain utility might be afforded in each of the above-mentioned incommodities. In the course of time, however, when the offspring of mankind, through their intercourse with each other, became more widely extended, and animals of a different species were expelled, certain persons directed their attention in a rational way to what was useful to men in their mutual nutriment, and did not alone recall this to their memory in an irrational manner. SPAN 1.11. 11.Hence they endeavoured still more firmly to restrain those who readily destroyed each other, and who, through an oblivion of past |17 transactions, prepared a more imbecile defence. But in attempting to effect this, they introduced those legal institutes which still remain in cities and nations; the multitude spontaneously assenting to them, in consequence of now perceiving, in a greater degree, the advantage arising from an association with each other. For the destruction of every thing noxious, and the preservation of that which is subservient to its extermination, similarly contribute to a fearless life. And hence it is reasonable to suppose, that one of the above-mentioned particulars was forbidden, but that the other was not prohibited. Nor must it be said, that the law allows us to destroy some animals which are not corruptive of human nature, and which are not in any other way injurious to our life. For as I may say, no animal among those which the law permits us to kill is of this kind; since, if we suffered them to increase excessively, they would become injurious to us. But through the number of them which is now preserved, certain advantages are imparted to human life. For sheep and oxen, and every such like animal, when the number of them is moderate, are beneficial to our necessary wants; but if they become redundant in the extreme, and far exceed the number which is sufficient, they then become detrimental to our life; the latter by employing their strength, in consequence of participating of this through an innate power of nature, and the former, by consuming the nutriment which springs up from the earth for our benefit alone. Hence, through this cause, the slaughter of animals of this kind is not prohibited, in order that as many of them as are sufficient for our use, and which we may be able easily to subdue, may be left. For it is not with horses, oxen, and sheep, and with all tame animals, as it is with lions and wolves, and, in short, with all such as are called savage animals, that, whether the number of them is small or great, no multitude of them can be assumed, which, if left, would alleviate the necessity of our life. And on this account, indeed, we utterly destroy some of them; but of others, we take away as many as are found to be more than commensurate to our use. SPAN 1.12. 12.On this account, from the above-mentioned causes, it is similarly requisite to think, that what pertains to the eating of animals, was ordained by those who from the first established the laws; and that the advantageous and the disadvantageous were the causes why some animals were permitted to be eaten and others not. So that those who assert, that every thing beautiful and just subsists conformably to the peculiar opinions of men respecting those who establish the laws, are full of a certain most profound stupidity. For it is not possible that this thing can take place in any other way than that in which the other utilities of |18 life subsist, such as those that are salubrious, and an innumerable multitude of others. Erroneous opinions, however, are entertained in many particulars, both of a public and private nature. For certain persons do not perceive those legal institutes, which are similarly adapted to all men; but some, conceiving them to rank among things of an indifferent nature, omit them; while others, who are of a contrary opinion, think that such things as are not universally profitable, are every where advantageous. Hence, through this cause, they adhere to things which are unappropriate; though in certain particulars they discover what is advantageous to themselves, and what contributes to general utility. And among these are to be enumerated the eating of animals, and the legally ordained destructions which are instituted by most nations on account of the peculiarity of the region. It is not necessary, however, that these institutes should be preserved by us, because we do not dwell in the same place as those did by whom they were made. If, therefore, it was possible to make a certain compact with other animals in the same manner as with men, that we should not kill them, nor they us, and that they should not be indiscriminately destroyed by us, it would be well to extend justice as far as to this; for this extent of it would be attended with security. But since it is among things impossible, that animals which are not recipients of reason should participate with us of law, on this account, utility cannot be in a greater degree procured by security from other animals, than from iimate natures. But we can alone obtain security from the liberty which we now possess of putting them to death. And such are the arguments of the Epicureans. The Arguments of Claudius the Neapolitan who published a Treatise against Abstinence from Animal Food. SPAN 2.36. 36.The Pythagoreans, therefore, diligently applying themselves to the study of numbers and lines, sacrificed for the most part from these to the Gods, denominating, indeed, a certain number Minerva, but another Diana, and another Apollo: and again, they called one number justice, but another temperance 15. In diagrams also they adopted a similar mode. And thus, by offerings of this kind, they rendered the Gods propitious to them, so as to obtain of them the object of their wishes, by the things which they dedicated to, and the names by which they invoked them. They likewise frequently employed their aid in divination, and if they were in want of a certain thing for the purpose of some investigation. In order, therefore to affect this, they made use of the Gods within the heavens, both the erratic and non-erratic, of all of whom it is requisite to consider the sun as the leader; but to rank the moon in the second place; and we should conjoin with these fire, in the third place, from its |66 alliance to them, as the theologist 16 says. He also says that no animal is to be sacrificed; but that first-fruits are to be offered from meal and honey, and the vegetable productions of the earth. He adds, that fire is not to be enkindled on a hearth defiled with gore; and asserts other things of the like kind. For what occasion is there to transcribe all he says? For he who is studious of piety knows, indeed, that to the Gods no animal is to be sacrificed, but that a sacrifice of this kind pertains to daemons, and other powers, whether they are beneficent, or depraved1. He likewise knows who those are that ought to sacrifice to these, and to what extent they ought to proceed in the sacrifices which they make. Other things, however, will be passed over by me in silence. But what some Platonists have divulged, I shall lay before the reader, in order that the things proposed to be discussed, may become manifest to the intelligent. What they have unfolded, therefore, is as follows: SPAN 2.37. 37.The first God being incorporeal, immoveable, and impartible, and neither subsisting in any thing, nor restrained in his energies, is not, as has been before observed, in want of any thing external to himself, as neither is the soul of the world; but this latter, containing in itself the principle of that which is triply divisible, and being naturally self-motive, is adapted to be moved in a beautiful and orderly manner, and also to move the body of the world, according to the most excellent reasons [i.e. productive principles or powers]. It is, however, connected with and comprehends body, though it is itself incorporeal, and liberated from the participation of any passion. To the remaining Gods, therefore, to the world, to the inerratic and erratic stars, who are visible Gods, consisting of soul and body, thanks are to be returned after the above-mentioned manner, through sacrifices from iimate natures. The multitude, therefore, of those invisible beings remains for us, whom Plato indiscriminately calls daemons 17; but of these, some being denominated by men, obtain from them honours, and other religious observances, similar to those which are paid to the Gods; but others, who for the most part are not explicitly denominated, receive an occult religious reverence and appellation from certain persons in villages and certain cities; and the remaining multitude is called in common by the |67 name of daemons. The general persuasion, however, respecting all these invisible beings, is this, that if they become angry through being neglected, and deprived of the religious reverence which is due to them, they are noxious to those by whom they are thus neglected, and that they again become beneficent, if they are appeased by prayers, supplications, and sacrifices, and other similar rites. SPAN 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 2.39. 39.All these being, likewise, and those who possess a contrary power, are invisible, and perfectly imperceptible by human senses; for they are not surrounded with a solid body, nor are all of them of one form, but they are fashioned in numerous figures. The forms, however, which |68 characterize their pneumatic substance, at one time become apparent, but at another are invisible. Sometimes also those that are malefic, change their forms; but the pneumatic substance, so far as it is corporeal, is passive and corruptible: and though, because it is thus bound by the souls [that are incumbent on it,] the form of it remains for a long time, yet it is not eternal. For it is probable that something continually flows from it, and also that it is nourished. The pneumatic substance, therefore, of good daemons, possesses symmetry, in the same manner as the bodies of the visible Gods; but the spirit of malefic dsemons is deprived of symmetry, and in consequence of its abounding in passivity, they are distributed about the terrestrial region. Hence, there is no evil which they do not attempt to effect; for, in short, being violent and fraudulent in their manners, and being also deprived of the guardian care of more excellent dsemons, they make, for the most part, vehement and sudden attacks; sometimes endeavouring to conceal their incursions, but at other times assaulting openly. Hence the molestations which are produced by them are rapid; but the remedies and corrections which proceed from more excellent dsemons, appear to be more slowly effected: for every thing which is good being tractable and equable, proceeds in an orderly manner, and does not pass beyond what is fit. By forming this opinion, therefore, you will never fall into that most absurd notion, that evil may be expected from the good, or good from the evil. For this notion is not truly attended with absurdity, but the multitude, receiving through it the most erroneous conceptions of the Gods, disseminate them among the rest of mankind. SPAN 2.40. 40.It must be admitted, therefore, that one of the greatest injuries occasioned by malefic dsemons is this, that though they are the causes of the calamities which take place upon the earth, such as pestilence, sterility, earthquakes, excessive dryness, and the like, yet they endeavour to persuade us, that they are the causes of things the most contrary to these, viz. of fertility, [salubrity, and elementary peace.] Hence, they exonerate themselves from blame, and, in the first place, endeavour to avoid being detected as the sources of injury; and, in the next place, they convert us to supplications and sacrifices to the beneficent Gods, as if they were angry. But they effect these, and things of a similar nature, in consequence of wishing to turn us from right conceptions of the Gods, and convert us to themselves; for they are delighted with all such as act thus incongruously and discordantly, and, as it were, assuming the persons of other Gods, they enjoy the effects of our imprudence and folly; conciliating to themselves the good opinion of the vulgar, by inflaming the minds of men with the love of riches, power, and pleasure, |69 and fulling them with the desire of vain glory, from which sedition, and war, and other things allied to these, are produced. But that which is the most dire of all things, they proceed still farther, and persuade men that similar things are effected by the greatest Gods, and do not stop till they even subject the most excellent of the divinities to these calumnies, through whom they say every thing is in perfect confusion. And not only the vulgar are affected in this manner, but not a few also of those who are conversant with philosophy. The cause of this, however, extends equally to philosophers, and the vulgar; for of philosophers, those who do not depart from the prevailing notions, fall into the same error with the multitude; and again, the multitude, on hearing assertions from celebrated men conformable to their own opinions, are in a greater degree corroborated in conceiving things of this kind of the Gods. SPAN 2.44. 44.Thus far what pertains to sacrifices has been elucidated. As we said, however, at first, as it is not entirely necessary, if animals are to be sacrificed, that they are also to be eaten, we shall now show that it is necessary we should not eat them, though it may be sometimes necessary that they should be sacrificed. For all theologists agree in this that in sacrifices, which are made for the purpose of averting some evil, the immolated animals are not to be tasted, but are to be used as expiations. For, say they, no one should go into the city, nor into his own house, till he has first purified his garments, and his body, in rivers, or some fountain. So that they order those whom they permit to sacrifice, to abstain from the victims, and to purify themselves before they sacrifice by fasting, and especially by abstaining from animals. They add, that purity is the guardian of piety; and is, as it were, a symbol or divine seal, which secures its possessor from the attacks and allurements of evil daemons. For such a one, being contrarily disposed to, and more divine in his operations than those by whom he is attacked, because he is more pure both in his body and in the passions of his soul, remains uninjured, in consequence of being surrounded with purity as with a bulwark. SPAN 2.45. 45.Hence a defence of this kind has appeared to be necessary even to enchanters; though it is not efficacious with them on all occasions. For they invoke evil daemons for lascivious purposes. So that purity does not belong to enchanters, but to divine men, and such as are divinely wise; since it everywhere becomes a guard to those that use it, and conciliates them with a divine nature. I wish, therefore, that enchanters would make use of purity continually, for then they would not employ themselves in incantations, because, through this, they would be: deprived of the enjoyment of those things, for the sake of which they act impiously. Whence becoming full of passions, and abstaining for a short time from impure food, they are notwithstanding replete with impurity, and suffer the punishment of their illegal conduct towards the whole of things, partly from those whom they irritate, and partly from Justice, who perceives all mortal deeds and conceptions. Both inward, |72 therefore, and external purity pertain to a divine man, who earnestly endeavours to be liberated from the passions of the soul, and who abstains from such food as excites the passions, and is fed with divine wisdom; and by right conceptions of, is assimilated to divinity himself. For such a man being consecrated by an intellectual sacrifice, approaches to God in a white garment, and with a truly pure impassivity of soul, and levity of body, and is not burdened with foreign and external juices, and the passions of the soul. SPAN 2.46. 46.For, indeed, it must not be admitted as necessary in temples, which are consecrated by men to the Gods, that those who enter into them should have their feet pure, and their shoes free from every stain, but that in the temple of the father [of all], which is this world, it is not proper to preserve our ultimate and cutaneous vestment pure, and to dwell in this temple with an undefiled garment. For if the danger consisted only in the defilement of the body, it might, perhaps, be lawful to neglect it. But now, since every sensible body is attended with an efflux of material daemons, hence, together with the impurity produced from flesh and blood, the power which is friendly to, and familiar with, this impurity, is at the same time present through similitude and alliance. SPAN 2.47. 47.Hence theologists have rightly paid attention to abstinence. And these things were indicated to us by a certain Egyptian 19, who also assigned a most natural cause of them, which was verified by experience. For, since a depraved and irrational soul, when it leaves the body, is still compelled to adhere to it, since the souls also of those men who die by violence, are detained about the body; this circumstance should prevent a man from forcibly expelling his soul from the body. The violent slaughter, therefore, of animals, compels souls to be delighted with the bodies which they have left, but the soul is by no means prevented from being there, where it is attracted by a kindred nature; whence many souls are seen to lament, and some remain about the bodies that are |73 unburied; which souls are improperly used by enchanters, as subservient to their designs, being compelled by them to occupy the body, or a part of the body, which they have left. Since, therefore, these things were well known to theologists, and they also perceived the nature of a depraved soul, and its alliance to the bodies from which it was divulsed, and the pleasure which it received from a union with them, they very properly avoided animal food, in order that they might not be disturbed by alien souls, violently separated from the body and impure, and which are attracted to things of a kindred nature, and likewise that they might not be impeded by the presence of evil daemons, in approaching alone [or without being burdened with things of a foreign nature] to the highest God 20. SPAN 4.9. 9.But the Egyptian priests, through the proficiency which they made by this exercise, and similitude to divinity, knew that divinity does not pervade through man alone, and that soul is not enshrined in man alone on the earth, but that it nearly passes through all animals. On this account, in fashioning the images of the Gods, they assumed every animal, and for this purpose mixed together the human form and the forms of wild beasts, and again the bodies of birds with the body of a man. For a certain deity was represented by them in a human shape as far as to the neck, but the face was that of a bird, or a lion, or of some other animal. And again, another divine resemblance had a human head, but the other parts were those of certain other animals, some of which had an inferior, but others a superior position; through which they manifested, that these [i.e. brutes and men], through the decision of the Gods, communicated with each other, and that tame and savage animals are nurtured together with us, not without the concurrence of a certain divine will. Hence also, a lion is worshipped as a God, and a certain part of Egypt, which is called Nomos, has the surname of Leontopolis [or the city of the lion], and another is denominated Busiris [from an ox], and another Lycopolis [or the city of the wolf]. For they venerated the power of God which extends to all things through animals which are nurtured together, and which each of the Gods imparts. They also reverenced water and fire the most of all the elements, as being the principal causes of our safety. And these things are exhibited by them in temples; for even now, on opening the sanctuary of Serapis, the worship is performed through fire and water; he who sings the hymns making a libation with water, and exhibiting fire, when, standing on the |120 threshold of the temple, he invokes the God in the language of the Egyptians. Venerating, therefore, these elements, they especially reverence those things which largely participate of them, as partaking more abundantly of what is sacred. But after these, they venerate all animals, and in the village Anubis they worship a man, in which place also they sacrifice to him, and victims are there burnt in honour of him on an altar; but he shortly after only eats that which was procured for him as a man. Hence, as it is requisite to abstain from man, so likewise, from other animals. And farther still, the Egyptian priests, from their transcendent wisdom and association with divinity, discovered what animals are more acceptable to the Gods [when dedicated to them] than man. Thus they found that a hawk is dear to the sun, since the whole of its nature consists of blood and spirit. It also commiserates man, and laments over his dead body, and scatters earth on his eyes, in which these priests believe a solar light is resident. They likewise discovered that a hawk lives many years, and that, after it leaves the present life, it possesses a divining power, is most rational and prescient when liberated from the body, and gives perfection to statues, and moves temples. A beetle will be detested by one who is ignorant of and unskilled in divine concerns, but the Egyptians venerate it, as an animated image of the sun. For every beetle is a male, and emitting its genital seed in a muddy place, and having made it spherical, it turns round the seminal sphere in a way similar to that of the sun in the heavens. It likewise receives a period of twenty-eight days, which is a lunar period. In a similar manner, the Egyptians philosophise about the ram, the crocodile, the vulture, and the ibis, and, in short, about every animal; so that, from their wisdom and transcendent knowledge of divine concerns, they came at length to venerate all animals 11. An unlearned man, however, does not even suspect that they, not being borne along with the stream of the vulgar who know nothing, and not walking in the path of ignorance, but passing beyond the illiterate multitude, and that want of knowledge which befalls every one at first, were led to reverence things which are thought by the vulgar to be of no worth. SPAN 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? SPAN
27. Augustine, Letters, 102.8 (7th cent. CE - 7th cent. CE)

28. Papyri, P.Oxy., 11.1380



Subjects of this text:

subject book bibliographic info
abraham Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 30
acts of the apostles Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 30
alimentary Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
antiphon Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 30
asceticism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
assyrians Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
authors intention DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275
babylonians Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
body DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 276
body and soul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
brahmins Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
buddhism, sarmanae Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
buddhism Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
burchard, c. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
cannibalism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
celts Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
chaeremon DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
chaeremon the stoic, on the egyptian priests Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 9, 10, 11, 12, 13, 14, 15, 16, 17, 30
chaeremon the stoic Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 9, 10, 11, 12, 13, 14, 15, 16, 17
chaldeans Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
chryssipus Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 30
demons Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
desire (epithumia) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
druids Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
egypt / egyptian / aegyptium DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124, 275
essenes DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 280
eusebius of caesarea DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124, 275, 276, 280
external vs. internal Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
foreigners, impurity of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
greek DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124, 275, 280
holy man Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
iamblichus DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124, 275, 276, 280
india, and gymnosophists Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
irrationality Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
magic Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
meat Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
mendels, d. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
mixing Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
monolatry DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275
murder Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
music Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
nous (νοῦς) DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 276
papyri graecae magicae (pgm) DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275, 276, 280
passions Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
penance, penitence Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
persecution DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275
persia, magi and Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
philo of alexandria, and the philosophical lifestyle Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
philo of alexandria Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
philos essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
philosophy Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
philosophy / philosophers DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275, 276, 280
plato DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275, 276, 280
platonic tradition Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
platonist / platonism DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 280
porphyry Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
prayer Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
preparatory purification Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
purity systems, categorization of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
qumran, cemetery site at Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
sexual relations abstinence from Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
sexual relations in roman philosophy Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35, 36
soul, divisions of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
space, sacred Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
superstition Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36
tacitus DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124
universal way of salvation DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 275, 276, 280
vegetarianism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
vero DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 124
virtue Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 25
virtues, purificatory Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 35
washing' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 36