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Tiresias: The Ancient Mediterranean Religions Source Database



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Stoic School, Stoicor. Veter. Fragm., 1.504
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Intertexts (texts cited often on the same page as the searched text):

17 results
1. Hebrew Bible, Genesis, 1.4 (9th cent. BCE - 3rd cent. BCE)

1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.4. And God saw the light, that it was good; and God divided the light from the darkness."
2. Hebrew Bible, Psalms, 136.7 (9th cent. BCE - 3rd cent. BCE)

136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.7. To Him that made great lights, For His mercy endureth for ever;"
3. Plato, Phaedrus, 245c (5th cent. BCE - 4th cent. BCE)

245c. is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also
4. Philo of Alexandria, On The Creation of The World, 53 (1st cent. BCE - 1st cent. CE)

53. The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy.
5. Philo of Alexandria, On The Posterity of Cain, 12 (1st cent. BCE - 1st cent. CE)

12. Therefore punishment which is the chastiser of impious men, will await Cain who has now departed from before the face of God, but Moses will suggest to those who know God, a most excellent suggestion, to love God and to obey him, and cleave to him, for he tells men that this is the life which in truth is tranquil and lasting, and he very emphatically invites us to the honour of the one being who is above all others to be beloved and honoured, bidding us cleave to him, recommending to us a continual and constant and inseparable harmony and union of friendship with him.
6. Philo of Alexandria, On The Sacrifices of Cain And Abel, 127 (1st cent. BCE - 1st cent. CE)

127. In this way he also says, "The cities of the Levites are ransomed for ever, because the minister of God enjoys eternal freedom, according to the continuous revolutions of the ever-moving soul," and he admits incessant healing applications; for when he calls them ransomed, not once, but for ever, as he says, he means to convey such a meaning as this, that they are always in a state of revolution, and always in a state of freedom, the state of revolution being implanted in them because of their natural mortality, but their freedom coming to them because of their ministration to God. XXXVIII.
7. Philo of Alexandria, On The Special Laws, 1.339 (1st cent. BCE - 1st cent. CE)

1.339. Again, of the more philosophical of the outward senses by means of which the living well is produced, the power of sight beholds the light which is the most beautiful of all essences, and by means of the light it beholds all other things, the sun, the moon, the stars, the heaven, the earth, the sea, the innumerable varieties of plants and animals, and in short all bodies, and shapes, and odours, and magnitudes whatever, the sight of which has given birth to excessive wisdom, and has begotten a great desire for knowledge.
8. Philo of Alexandria, On The Life of Moses, 1.124, 2.148, 2.155-2.158 (1st cent. BCE - 1st cent. CE)

1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 2.148. And of the rams, one he required for a whole burnt-offering of gratitude for the successful arrangement of all those things, of which every individual has such a share as is suited to him, deriving benefit from all the elements, enjoying the earth for his abode and in respect of the nourishment which is derived from it; the water for drinking, and washing, and sailing on; the air for breathing and for the comprehension of those things which are the objects of our outward senses (since the air is the medium in which they all are exerted 2.155. For it was natural that an especial honour should be assigned to the holy place, not only by means of those things in which men are the workmen employed, but also by that purest of all essences, fire, in order that the ordinary fire which is used by men might not touch the altar; perhaps by reason of its being defiled by ten thousand impurities. 2.156. For it is concerned not only with irrational animals when they are roasted or boiled for the unjust appeasing of our miserable bellies, but also in the case of men who are slain by hostile attack, not merely in a small body of three or four, but in numerous hosts. 2.157. At all events, before now, arrows charged with fire have been aimed at vast naval fleets and have burnt them; and fire has destroyed whole cities, which have blazed away till they have been consumed down to their very foundations and reduced to ashes, so that no trace whatever has remained of their former situation. 2.158. It appears to me that this was the reason for which God rejected from his sacred altar the fire which is applied to common uses, as being defiled; and that, instead of it, he rained down celestial flame from heaven, in order to make a distinction between holy and profane things, and to separate the things belonging to man from the things belonging to God; for it was fitting that a more incorruptible essence of fire than that which served the common purposes of life should be set apart for sacrifices.
9. Philo of Alexandria, Allegorical Interpretation, 3.92, 3.234 (1st cent. BCE - 1st cent. CE)

10. Philo of Alexandria, Questions On Genesis, 2.34 (1st cent. BCE - 1st cent. CE)

11. New Testament, Romans, 1.25 (1st cent. CE - 1st cent. CE)

1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
12. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
13. Clement of Alexandria, Excerpts From Theodotus, 7.3, 19.2, 19.5, 26.1, 32.2, 47.1, 47.3 (2nd cent. CE - 3rd cent. CE)

19. 'And the Logos became flesh' not only by becoming man at his Advent [on earth], but also 'at the beginning' the essential Logos became a son by circumscription and not in essence. And again he became flesh when he acted through the prophets. And the Saviour is called an offspring of the essential Logos; therefore, 'in the beginning was the Logos and the Logos was with God' and 'that which came into existence in him was life' and life is the Lord. And when Paul says, 'Put on the new man created according to God' it is as if he said, Believe on him who was 'created' by God, 'according to God,' that is, the Logos in God. And 'created according to God' can refer to the end of advance which man will reach, as does. . . he rejected the end for which he was created. And in other passages he speaks still more plainly and distinctly: 'Who is an image of the invisible God'; then he goes on, 'First-Born of all creation.' For he calls the Logos of the essential Logos 'an image of the invisible God,' but 'First-Born of all creation.' Having been begotten without passion he became the creator and progenitor of all creation and substance, for by him the Father made all things. Wherefore it is also said that he 'received the form of a servant,' which refers not only to his flesh at the advent, but also to his substance, which he derived from its underlying reality, for substance is a slave, inasmuch as it is passive and subordinate to the active and dominating, cause.
14. Clement of Alexandria, Exhortation To The Greeks, 6.67.2 (2nd cent. CE - 3rd cent. CE)

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

16. Plotinus, Enneads, (3rd cent. CE - 3rd cent. CE)

17. Stoic School, Stoicor. Veter. Fragm., 1.120, 1.152-1.154, 1.157-1.160, 1.162-1.164, 1.171, 1.175-1.176, 1.497, 1.499, 2.310-2.311, 2.315



Subjects of this text:

subject book bibliographic info
apostle/apostles, john the apostle Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
archē Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
change (metabolē) to wisdom, as a change to fire Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
change (metabolē) to wisdom, as a qualitative change Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
change (metabolē) to wisdom Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
cleanthes, commanding-faculty (hēgemonikon) Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
cleanthes, on fire Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
cleanthes, on the change to virtue in physical terms Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
cleanthes, physical treatises Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
collocutions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
comparison with plato, in physics Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
comparison with plato, radical Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
create, creation, creator Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
creation, of light Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
demiurge, demiurgic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
encomia, on eyes and sight Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
eyes, as windows of the soul Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
eyes, encomium on Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
eyes, light and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
fire, change to wisdom and' Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
fire, cleanthes on Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
incarnation/incarnate Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
law/law Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
light, creation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
light, sight and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
light, types of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
logos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
nous, divine nous Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
philo Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
physiognomy Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
place Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
plutarch Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
seneca Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 77
sennaar, as passive Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
sight, as active Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
sight Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
sodom, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
sodom, sodomite cities, destruction of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
sodom, the five senses and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
soul, constant activity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
soul reflected by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
stoicism/stoics viif Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
symbols Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
theodotus Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280
zeno Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296
βίος Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 296