Tiresias: The Ancient Mediterranean Religions Source Database

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Stoic School, Stoicor. Veter. Fragm., 2.416
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1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) 33c. For of eyes it had no need, since outside of it there was nothing visible left over; nor yet of hearing, since neither was there anything audible; nor was there any air surrounding it which called for respiration; nor, again, did it need any organ whereby it might receive the food that entered and evacuate what remained undigested. For nothing went out from it or came into it from any side, since nothing existed; for it was so designed as to supply its own wastage as food for itself
2. Cicero, On Divination, 1.110, 2.33-2.35 (2nd cent. BCE - 1st cent. BCE) 1.110. Altera divinatio est naturalis, ut ante dixi; quae physica disputandi subtilitate referenda est ad naturam deorum, a qua, ut doctissimis sapientissimisque placuit, haustos animos et libatos habemus; cumque omnia completa et referta sint aeterno sensu et mente divina, necesse est cognatione divinorum animorum animos humanos commoveri. Sed vigilantes animi vitae necessitatibus serviunt diiunguntque se a societate divina vinclis corporis inpediti. 2.33. Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur. 2.34. Quid de fretis aut de marinis aestibus plura dicam? quorum accessus et recessus lunae motu gubertur. Sescenta licet eiusdem modi proferri, ut distantium rerum cognatio naturalis appareat)—demus hoc; nihil enim huic disputationi adversatur; num etiam, si fissum cuiusdam modi fuerit in iecore, lucrum ostenditur? qua ex coniunctione naturae et quasi concentu atque consensu, quam sumpa/qeian Graeci appellant, convenire potest aut fissum iecoris cum lucello meo aut meus quaesticulus cum caelo, terra rerumque natura? Concedam hoc ipsum, si vis, etsi magnam iacturam causae fecero, si ullam esse convenientiam naturae cum extis concessero; 2.35. sed tamen eo concesso qui evenit, ut is, qui impetrire velit, convenientem hostiam rebus suis immolet? Hoc erat, quod ego non rebar posse dissolvi. At quam festive dissolvitur! pudet me non tui quidem, cuius etiam memoriam admiror, sed Chrysippi, Antipatri, Posidonii, qui idem istuc quidem dicunt, quod est dictum a te, ad hostiam deligendam ducem esse vim quandam sentientem atque divinam, quae toto confusa mundo sit. Illud vero multo etiam melius, quod et a te usurpatum est et dicitur ab illis: cum immolare quispiam velit, tum fieri extorum mutationem, ut aut absit aliquid aut supersit; 2.33. Such signs, as I have shown before, certainly could not come within your classification of the kinds of divination dependent on observation. Therefore they are not the result of immemorial usage, but they are the inventions of art — if there can be any art in the occult. But what relationship have they with the laws of nature? Assuming that all the works of nature are firmly bound together in a harmonious whole (which, I observe, is the view of the natural philosophers and especially of those men who maintain that the universe is a unit), what connexion can there be between the universe and the finding of a treasure? For instance, if the entrails foretell an increase in my fortune and they do so in accordance with some law of nature, then, in the first place, there is some relationship between them and the universe, and in the second place, my ficial gain is regulated by the laws of nature. Are not the natural philosophers ashamed to utter such nonsense? And yet a certain contact between the different parts of nature may be admitted and I concede it. The Stoics have collected much evidence to prove it. They claim, for example, that the livers of mice become larger in winter; that the dry pennyroyal blooms the very day of the winter solstice, and that its seed-pods become inflated and burst and the seeds enclosed thither are sent in various directions; that at times when certain strings of the lyre are struck others sound; that it is the habit of oysters and of all shell-fish to grow with the growth of the moon and to become smaller as it wanes; and that trees are considered easiest to cut down in winter and in the dark of the moon, because they are then free from sap. 2.34. There is no need to go on and mention the seas and straits with their tides, whose ebb and flow are governed by the motion of the moon. Innumerable instances of the same kind may be given to prove that some natural connexion does exist between objects apparently unrelated. Concede that it does exist; it does not contravene the point I make, that no sort of a cleft in a liver is prophetic of ficial gain. What natural tie, or what symphony, so to speak, or association, or what sympathy, as the Greeks term it, can there be between a cleft in a liver and a petty addition to my purse? Or what relationship between my miserable money-getting, on the one hand, and heaven, earth, and the laws of nature on the other?[15] However, I will concede even this if you wish, though it will greatly weaken my case to admit that there is any connexion between nature and the condition of the entrails; 2.35. yet, suppose the concession is made, how is it brought about that the man in search of favourable signs will find a sacrifice suitable to his purpose? I thought the question insoluble. But what a fine solution is offered! I am not ashamed of you — I am actually astonished at your memory; but I am ashamed of Chrysippus, Antipater, and Posidonius who say exactly what you said: The choice of the sacrificial victim is directed by the sentient and divine power which pervades the entire universe.But even more absurd is that other pronouncement of theirs which you adopted: At the moment of sacrifice a change in the entrails takes place; something is added or something taken away; for all things are obedient to the Divine Will.
3. Cicero, On The Nature of The Gods, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE) 2.23. However, having begun to treat the subject in a different way from that which I proposed at the beginning (for I said that this part required no discussion, since the existence of god was manifest to everybody), in spite of this I should like to prove even this point by means of arguments drawn from Physics or Natural Philosophy. It is a law of Nature that all things capable of nurture and growth contain within them a supply of heat, without which their nurture and growth would not be possible; for everything of a hot, fiery nature supplies its own source of motion and activity; but that which is nourished and grows possesses a definite and uniform motion; and as long as this motion remains within us, so long sensation and life remain, whereas so soon as our heat is cooled and quenched we ourselves perish and are extinguished. 2.24. This doctrine Cleanthes enforces by these further arguments, to show how great is the supply of heat in every living body: he states that there is no food so heavy that it is not digested in twenty-four hours; and even the residue of our food which nature rejects contains heat. Again, the veins and arteries never cease throbbing with a flame-like pulse, and frequent cases have been observed when the heart of an animal on being torn out of its body has continued to beat with a rapid motion resembling the flickering of fire. Every living thing therefore, whether animal or vegetable, owes its vitality to the heat contained within it. From this it must be inferred that this element of heat possesses in itself a vital force that pervades the whole world.
4. New Testament, 1 Corinthians, 2.12 (1st cent. CE - 1st cent. CE) 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.
5. New Testament, Romans, 8.15 (1st cent. CE - 1st cent. CE) 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!
6. Hierocles Stoicus, , 1.5-1.33, 4.38-4.53 (2nd cent. CE - 2nd cent. CE)
7. Posidonius Olbiopolitanus, Fragments, 350 (2nd cent. CE - 2nd cent. CE)
8. Stoic School, Stoicor. Veter. Fragm., 1.137-1.138, 1.140, 1.518, 2.310, 2.389, 2.439-2.442, 2.444, 2.446-2.447, 2.449, 2.473, 2.546, 2.716, 2.787, 2.841, 2.988, 2.1027

Subjects of this text:

subject	book bibliographic info
antipater	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
apospasma (ἀπόσπασμα)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
chrysippus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
cicero	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
cohesion (ἕξις)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
cosmos, as organism bound by pneuma	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
divination	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
elijah	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
epictetus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
epicurus	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
filled/filled with, divine mind	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
fire, fiery, stoic fire (πῦρ τεχνικόν)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
grace	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
immortal(ity)	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
imperial era	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
inspiration, stoic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
life	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
liver- reading	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
magic	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
pauline theology, pneumatology and stoic physics	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 311
pauline theology, spiritual body	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 311
plutarch of athens, ps. plutarch	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 311
pneuma (stoic soul)	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
pneumatology, stoic	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
scholarship, qumran	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42, 60
seneca	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
soul;	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60
soul	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
spirit, characterizations as, active principle	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
spirit, characterizations as, heat	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
spirit, effects of, movement	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42
spiritual food, reference by paul	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 311
stoicism/stoic;	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 42, 60
stoicism	Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 311
stoics	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
sympathy	Struck, Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity (2016) 180
theology, cosmo-theology'	Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 60