1. Hesiod, Works And Days, 765-828, 267 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 325| 267. πάντα ἰδὼν Διὸς ὀφθαλμὸς καὶ πάντα νοήσας | 267. All men and wander far, enclosed in mist, |
|
2. Hesiod, Theogony, 123, 184, 493, 58-59, 748-750, 752-757, 784, 87, 751 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 149| 751. ἔρχεται, οὐδέ ποτʼ ἀμφοτέρας δόμος ἐντὸς ἐέργει, | 751. Nonstop from his strong hand and, whirling, flashed |
|
3. Homer, Odyssey, 4.456-4.458, 11.109, 12.323 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 65; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 325| 4.456. ἀλλʼ ἦ τοι πρώτιστα λέων γένετʼ ἠυγένειος, 4.457. αὐτὰρ ἔπειτα δράκων καὶ πάρδαλις ἠδὲ μέγας σῦς· 4.458. γίγνετο δʼ ὑγρὸν ὕδωρ καὶ δένδρεον ὑψιπέτηλον· 11.109. Ἠελίου, ὃς πάντʼ ἐφορᾷ καὶ πάντʼ ἐπακούει. 12.323. Ἠελίου, ὃς πάντʼ ἐφορᾷ καὶ πάντʼ ἐπακούει. | |
|
4. Homer, Iliad, 3.275-3.277, 11.722, 14.187, 14.201, 14.245-14.246, 14.302 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •fire, as primeval element •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 43, 147, 325; Roller, A Guide to the Geography of Pliny the Elder (2022) 35, 36| 3.275. τοῖσιν δʼ Ἀτρεΐδης μεγάλʼ εὔχετο χεῖρας ἀνασχών· 3.276. Ζεῦ πάτερ Ἴδηθεν μεδέων κύδιστε μέγιστε, 3.277. Ἠέλιός θʼ, ὃς πάντʼ ἐφορᾷς καὶ πάντʼ ἐπακούεις, 11.722. ἔστι δέ τις ποταμὸς Μινυήϊος εἰς ἅλα βάλλων 14.187. αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.245. ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246. Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.302. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, | 3.275. Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 3.276. Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 3.277. Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath; 11.722. Howbeit even so I was pre-eminent among our horsemen, on foot though I was, for so did Athene order the fight.There is a river Minyeïus that empties into the sea hard by Arene, where we waited for bright Dawn, we the horsemen of the Pylians, and the throngs of footmen flowed ever after. 14.187. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.201. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.245. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.246. Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.302. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, |
|
| 5. Aeschylus, Libation-Bearers, 986, 985 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 325 |
| 6. Heraclitus of Ephesus, Fragments, a1, a10, a12, a13, a5, b31, b51, b53, b54, b6, b64, b67, b8, b90, b66 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 161 |
| 7. Parmenides, Fragments, b8.5-6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 153 |
| 8. Pherecydes of Syros, Fragments, b1 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 147, 148 |
| 9. Anaxagoras, Fragments, b1, b12 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 153 |
| 10. Pherecydes of Athens, Fragments, b1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 147, 148 |
| 11. Empedocles, Fragments, b21.9, b16.1, b12-14, b17.1-13, b17.1-2, b17.1-20, f29, f26-7 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 153 |
| 12. Plato, Cratylus, 413b, 399d-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 13. Plato, Letters, 7, 7.341c5-d2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 540 |
| 14. Plato, Laws, 9.869a-c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 535 |
15. Plato, Phaedrus, 251a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 535| 251a. οὐδʼ αἰσχύνεται παρὰ φύσιν ἡδονὴν διώκων· ὁ δὲ ἀρτιτελής, ὁ τῶν τότε πολυθεάμων, ὅταν θεοειδὲς πρόσωπον ἴδῃ κάλλος εὖ μεμιμημένον ἤ τινα σώματος ἰδέαν, πρῶτον μὲν ἔφριξε καί τι τῶν τότε ὑπῆλθεν αὐτὸν δειμάτων, εἶτα προσορῶν ὡς θεὸν σέβεται, καὶ εἰ μὴ ἐδεδίει τὴν τῆς σφόδρα μανίας δόξαν, θύοι ἂν ὡς ἀγάλματι καὶ θεῷ τοῖς παιδικοῖς. ἰδόντα δʼ αὐτὸν οἷον ἐκ τῆς φρίκης μεταβολή τε | 251a. he makes licence his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But he who is newly initiated, who beheld many of those realities, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat; for as the effluence of beauty enters him through the eyes, he is warmed; the effluence moistens the germ of the feathers, and as he grows warm, the parts from which the feathers grow, which were before hard and choked, and prevented the feathers from sprouting, become soft, and as the nourishment streams upon him, the quills of the feathers swell and begin to grow from the roots over all the form of the soul; for it was once all feathered. Now in this process the whole soul throbs and palpitates, and as in those who are cutting teeth there is an irritation and discomfort in the gums, when the teeth begin to grow, just so the soul suffers when the growth of the feathers begins; it is feverish and is uncomfortable and itches when they begin to grow. Then when it gazes upon the beauty of the boy and receives the particles which flow thence to it (for which reason they are called yearning), it is moistened and warmed, ceases from its pain and is filled with joy; but when it is alone and grows dry, the mouths of the passages in which the feathers begin to grow become dry and close up, shutting in the sprouting feathers, and the sprouts within, shut in with the yearning, throb like pulsing arteries, and each sprout pricks the passage in which it is, so that the whole soul, stung in every part, rages with pain; and then again, remembering the beautiful one, it rejoices. So, because of these two mingled sensations, it is greatly troubled by its strange condition; it is perplexed and maddened, and in its madness it cannot sleep at night or stay in any one place by day, but it is filled with longing and hastens wherever it hopes to see the beautiful one. And when it sees him and is bathed with the waters of yearning, the passages that were sealed are opened, the soul has respite from the stings and is eased of its pain, and this pleasure 251a. he makes licence his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But he who is newly initiated, who beheld many of those realities, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat; |
|
| 16. Eudemus Naxius, Fragments, 121 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 21 |
| 17. Plato, Theaetetus, 189a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 59 |
18. Plato, Timaeus, 22c1, 27d, 33bc, 33c, 35b, 37d-38a, 37e-38a, 38c, 42e8-9, 49d-e, 53b, 53c, 55d-56c, 57c, 57d, 63b, 80e-81b, 63e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 79| 63e. καὶ τῷ βαρεῖ τὸ βαρὺ τῷ τε κάτω τὸ κάτω καὶ τὸ ἄνω τῷ ἄνω πάντʼ ἐναντία καὶ πλάγια καὶ πάντως διάφορα πρὸς ἄλληλα ἀνευρεθήσεται γιγνόμενα καὶ ὄντα—τόδε γε μὴν ἕν τι διανοητέον περὶ πάντων αὐτῶν, ὡς ἡ μὲν πρὸς τὸ συγγενὲς ὁδὸς ἑκάστοις οὖσα βαρὺ μὲν τὸ φερόμενον ποιεῖ, τὸν δὲ τόπον εἰς ὃν τὸ τοιοῦτον φέρεται, κάτω, τὰ δὲ τούτοις ἔχοντα ὡς ἑτέρως θάτερα. περὶ δὴ τούτων αὖ τῶν παθημάτων ταῦτα αἴτια εἰρήσθω. ΤΙ. λείου δʼ αὖ καὶ τραχέος παθήματος αἰτίαν πᾶς που κατιδὼν καὶ ἑτέρῳ δυνατὸς ἂν εἴη λέγειν· σκληρότης γὰρ ἀνωμαλότητι μειχθεῖσα, τὸ δʼ | 63e. and the” above with the above, we shall discover that these all become and are opposite and oblique and in every way different in their mutual relations. There is, however, this one fact to be noticed about them all, that it is the passage of each kind to its kindred mass which makes the moving body heavy, and the region to which such a body moves below ; while the opposite conditions produce the contrary results. Let this, then, stand as our account of the causes of these conditions. Tim. |
|
19. Xenophon, Memoirs, 4.7.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 36| 4.7.5. τὸ δὲ μέχρι τούτου ἀστρονομίαν μανθάνειν, μέχρι τοῦ καὶ τὰ μὴ ἐν τῇ αὐτῇ περιφορᾷ ὄντα, καὶ τοὺς πλάνητάς τε καὶ ἀσταθμήτους ἀστέρας γνῶναι, καὶ τὰς ἀποστάσεις αὐτῶν ἀπὸ τῆς γῆς καὶ τὰς περιόδους καὶ τὰς αἰτίας αὐτῶν ζητοῦντας κατατρίβεσθαι, ἰσχυρῶς ἀπέτρεπεν. ὠφέλειαν μὲν γὰρ οὐδεμίαν οὐδʼ ἐν τούτοις ἔφη ὁρᾶν· καίτοι οὐδὲ τούτων γε ἀνήκοος ἦν· ἔφη δὲ καὶ ταῦτα ἱκανὰ εἶναι κατατρίβειν ἀνθρώπου βίον καὶ πολλῶν καὶ ὠφελίμων ἀποκωλύειν. | 4.7.5. But he strongly deprecated studying astronomy so far as to include the knowledge of bodies revolving in different courses, and of planets and comets, and wearing oneself out with the calculation of their distance from the earth, their periods of revolution and the causes of these. of such researches, again he said that he could not see what useful purpose they served. He had indeed attended lectures on these subjects too; but these again, he said, were enough to occupy a lifetime to the complete exclusion of many useful studies. 4.7.5. But he strongly deprecated studying astronomy so far as to include the knowledge of bodies revolving in different courses, and of planets and comets, and wearing oneself out with the calculation of their distance from the earth, their periods of revolution and the causes of these. of such researches, again he said that he could not see what useful purpose they served. He had indeed attended lectures on these subjects too; but these again, he said, were enough to occupy a lifetime to the complete exclusion of many useful studies. |
|
| 20. Plato, Phaedo, 112b, 112c, 112d, 112e, 114a, 114a5-7, 114b, 114b4-5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 535 |
| 21. Aristotle, Topics, 151b19 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, element Found in books: van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 231 |
| 22. Aristotle, Rhetoric, 1412a13, 1362b24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 231 |
| 23. Aristotle, Physics, 4.221b3-7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 155 |
| 24. Eudemus of Rhodes, Fragments, 121 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 21 |
| 25. Aristotle, Meteorology, 1.8, 1.6.342b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 35 |
| 26. Aristotle, Nicomachean Ethics, 1142b3-6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, element Found in books: van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 231 |
| 27. Aristotle, Metaphysics, 1.983b22, 1.983b7, 1.989a10-12, 1.984a17-18, 1.984a2, 1.984a1-2, 1.983b29-30, 1.983b27-984a2, 2.1000a29-30 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 43 |
| 28. Aristotle, Soul, 405b29, 405b28 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 29. Aristotle, Posterior Analytics, 89b10-11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, element Found in books: van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 231 |
| 30. Aristotle, Movement of Animals, 8-10.702a-703a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 31. Theophrastus, Fragments, 159, 171, 224, 227d, 158 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 17 |
| 32. Aristotle, Generation of Animals, 2.3, 736b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, as hot element •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 79; Graver, Stoicism and Emotion (2007) 225 |
| 33. Aristotle, Prophesying By Dreams, 464a33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •fire, element Found in books: van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 231 |
| 34. Aristotle, Heavens, 1.279b14, 2.13.293 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 149 |
35. Cicero, On The Nature of The Gods, 1.3-1.4, 2.13-2.19, 2.23, 2.32, 2.44, 2.57-2.58, 2.81-2.82, 2.84-2.85, 2.95, 2.116, 3.14.35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •elements, fire •fire, as primeval element •fire (element) Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57, 97, 101, 104; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 148; Roller, A Guide to the Geography of Pliny the Elder (2022) 36 | 1.3. For there are some philosophers, both ancient and modern, who have conceived that the Gods take not the least cognizance of human affairs. But if their doctrine be true, of what avail is piety, sanctity, or religion? for these are feelings and marks of devotion which are offered to the Gods by men with uprightness and holiness, on the ground that men are the objects of the attention of the Gods, and that many benefits are conferred by the immortal Gods on the human race. But if the Gods have neither the power nor the inclination to help us; if they take no care of us, and pay no regard to our actions; and if there is no single advantage which can possibly accrue to the life of man; then what reason can we have to pay any adoration, or any honors, or to prefer any prayers to them? Piety, like the other virtues, cannot have any connection with vain show or dissimulation; and without piety, neither sanctity nor religion can be supported; the total subversion of which must be attended with great confusion and disturbance in life. I do not even know, if we cast off piety towards the Gods, but that faith, and all the associations of human life, and that most excellent of all virtues, justice, may perish with it. There are other philosophers, and those, too, very great and illustrious men, who conceive the whole world to be directed and governed by the will and wisdom of the Gods; nor do they stop here, but conceive likewise that the Deities consult and provide for the preservation of mankind. For they think that the fruits, and the produce of the earth, and the seasons, and the variety of weather, and the change of climates, by which all the productions of the earth are brought to maturity, are designed by the immortal Gods for the use of man. They instance many other things, which shall be related in these books; and which would almost induce us to believe that the immortal Gods had made them all expressly and solely for the benefit and advantage of men. Against these opinions Carneades has advanced so much that what he has said should excite a desire in men who are not naturally slothful to search after truth; for there is no subject on which the learned as well as the unlearned differ so strenuously as in this; and since their opinions are so various, and so repugt one to another, it is possible that none of them may be, and absolutely impossible that more than one should be, right. 1.3. For there are and have been philosophers who hold that the gods exercise no control over human affairs whatever. But if their opinion is the true one, how can piety, reverence or religion exist? For all these are tributes which it is our duty to render in purity and holiness to the divine powers solely on the assumption that they take notice of them, and that some service has been rendered by the immortal gods to the race of men. But if on the contrary the gods have neither the power nor the will to aid us, if they pay no heed to us at all and take no notice of our actions, if they can exercise no possible influence upon the life of men, what ground have we for rendering any sort of worship, honour or prayer to the immortal gods? Piety however, like the rest of the virtues, cannot exist in mere outward show and pretence; and, with piety, reverence and religion must likewise disappear. And when these are gone, life soon becomes a welter of disorder and confusion; 1.4. and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. 2.13. Their existence no one denies. Cleanthes, one of our sect, imputes the way in which the idea of the Gods is implanted in the minds of men to four causes. The first is that which I just now mentioned — the foreknowledge of future things. The second is the great advantages which we enjoy from the temperature of the air, the fertility of the earth, and the abundance of various benefits of other kinds. The third cause is deduced from the terror with which the mind is affected by thunder, tempests, storms, snow, hail, devastation, pestilence, earthquakes often attended with hideous noises, showers of stones, and rain like drops of blood; by rocks and sudden openings of the earth; by monstrous births of men and beasts; by meteors in the air, and blazing stars, by the Greeks called cometae, by us crinitae, the appearance of which, in the late Octavian war, were foreboders of great calamities; by two suns, which, as I have heard my father say, happened in the consulate of Tuditanus and Aquillius, and in which year also another sun (P. Africanus) was extinguished. These things terrified mankind, and raised in them a firm belief of the existence of some celestial and divine power. His fourth cause, and that the strongest, is drawn from the regularity of the motion and revolution of the heavens, the distinctness, variety, beauty, and order of the sun, moon, and all the stars, the appearance only of which is sufficient to convince us they are not the effects of chance; as when we enter into a house, or school, or court, and observe the exact order, discipline, and method of it, we cannot suppose that it is so regulated without a cause, but must conclude that there is some one who commands, and to whom obedience is paid. It is quite impossible for us to avoid thinking that the wonderful motions, revolutions, and order of those many and great bodies, no part of which is impaired by the countless and infinite succession of ages, must be governed and directed by some supreme intelligent being. 2.13. As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. 2.15. And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind. 2.16. Chrysippus, indeed, had a very penetrating genius; yet such is the doctrine which he delivers, that he seems rather to have been instructed by nature than to owe it to any discovery of his own. "If," says he, "there is anything in the universe which no human reason, ability, or power can make, the being who produced it must certainly be preferable to man. Now, celestial bodies, and all those things which proceed in any eternal order, cannot be made by man; the being who made them is therefore preferable to man. What, then, is that being but a God? If there be no such thing as a Deity, what is there better than man, since he only is possessed of reason, the most excellent of all things? But it is a foolish piece of vanity in man to think there is nothing preferable to him. There is, therefore, something preferable; consequently, there is certainly a God." When you behold a large and beautiful house, surely no one can persuade you it was built for mice and weasels, though you do not see the master; and would it not, therefore, be most manifest folly to imagine that a world so magnificently adorned, with such an immense variety of celestial bodies of such exquisite beauty, and that the vast sizes and magnitude of the sea and land were intended as the abode of man, and not as the mansion of the immortal Gods? Do we not also plainly see this, that all the most elevated regions are the best, and that the earth is the lowest region, and is surrounded with the grossest air? so that as we perceive that in some cities and countries the capacities of men are naturally duller, from the thickness of the climate, so mankind in general are affected by the heaviness of the air which surrounds the earth, the grossest region of the world. 2.16. "Extremely acute of intellect as is Chrysippus, nevertheless his utterance here might well appear to have been learnt from the very lips of Nature, and not discovered by himself. 'If (he says) there be something in the world that man's mind and human reason, strength and power are incapable of producing, that which produces it must necessarily be superior to man; now the heavenly bodies and all those things that display a never-ending regularity cannot be created by man; therefore that which creates them is superior to man; yet what better name is there for this than "god"? Indeed, if gods do not exist, what can there be in the universe superior to man? for he alone possesses reason, which is the most excellent thing that can exist; but for any human being in existence to think that there is nothing in the whole world superior to himself would be an insane piece of arrogance; therefore there is something superior to man; therefore God does exist.' 2.17. Again, if you see a spacious and beautiful house, you could not be induced to believe, even though you could not see its master, that it was built by mice and weasels; if then you were to imagine that this elaborate universe, with all the variety and beauty of the heavenly bodies and the vast quantity and extent of sea and land, were your abode and not that of the gods, would you not be thought absolutely insane? Again, do we not understand that everything in a higher position is of greater value, and that the lowest thing, and is enveloped by a layer of the densest kind of air? Hence for the same reason what we observe to be the case with certain districts and cities, I mean that their inhabitants are duller-witted than the average owing to the more compressed quality of the atmosphere, has also befallen the human race as a whole owing to its being located on the earth, that is, in the densest region of the world. 2.18. Yet even from this inferior intelligence of man we may discover the existence of some intelligent agent that is divine, and wiser than ourselves; for, as Socrates says in Xenophon, from whence had man his portion of understanding? And, indeed, if any one were to push his inquiries about the moisture and heat which is diffused through the human body, and the earthy kind of solidity existing in our entrails, and that soul by which we breathe, and to ask whence we derived them, it would be plain that we have received one thing from the earth, another from liquid, another from fire, and another from that air which we inhale every time that we breathe. But where did we find that which excels all these things — I mean reason, or (if you please, in other terms) the mind, understanding, thought, prudence; and from whence did we receive it? Shall the world be possessed of every other perfection, and be destitute of this one, which is the most important and valuable of all? But certainly there is nothing better, or more excellent, or more beautiful than the world; and not only there is nothing better, but we cannot even conceive anything superior to it; and if reason and wisdom are the greatest of all perfections, they must necessarily be a part of what we all allow to be the most excellent. 2.18. Yet even man's intelligence must lead us to infer the existence of a mind in the universe, and that a mind of surpassing ability, and in fact divine. Otherwise, whence did man 'pick up' (as Socrates says in Xenophon) the intelligence that he possesses? If anyone asks the question, whence do we get the moisture and the heat diffused throughout the body, and the actual earthy substance of the flesh, and lastly the breath of life within us, it is manifest that we have derived the one from earth, the other from water, and the other from the air which we inhale in breathing. But where did we find, whence did we abstract, that other part of us which surpasses all of these, I mean our reason, or, if you like to employ several terms to denote it, our intelligence, deliberation, thought, wisdom? Is the world to contain each of the other elements but not this one, the most precious of them all? Yet beyond question nothing exists among all things that is superior to the world, nothing that is more excellent or more beautiful; and not merely does nothing superior to it exist, but nothing superior can even be conceived. And if there be nothing superior to reason and wisdom, these faculties must necessarily be possessed by that being which we admit to be superior to all others. 2.19. Who is not compelled to admit the truth of what I assert by that agreeable, uniform, and continued agreement of things in the universe? Could the earth at one season be adorned with flowers, at another be covered with snow? Or, if such a number of things regulated their own changes, could the approach and retreat of the sun in the summer and winter solstices be so regularly known and calculated? Could the flux and reflux of the sea and the height of the tides be affected by the increase or wane of the moon? Could the different courses of the stars be preserved by the uniform movement of the whole heaven? Could these things subsist, I say, in such a harmony of all the parts of the universe without the continued influence of a divine spirit? If these points are handled in a free and copious manner, as I purpose to do, they will be less liable to the cavils of the Academics; but the narrow, confined way in which Zeno reasoned upon them laid them more open to objection; for as running streams are seldom or never tainted, while standing waters easily grow corrupt, so a fluency of expression washes away the censures of the caviller, while the narrow limits of a discourse which is too concise is almost defenceless; for the arguments which I am enlarging upon are thus briefly laid down by Zeno: 2.19. Again, consider the sympathetic agreement, interconnexion and affinity of things: whom will this not compel to approve the truth of what I say? Would it be possible for the earth at one definite time to be gay with flowers and then in turn all bare and stark, or for the spontaneous transformation of so many things about us to signal the approach and the retirement of the sun at the summer and the winter solstices, or for the tides to flow and ebb in the seas and straits with the rising and setting of the moon, or for the different courses of the stars to be maintained by the one revolution of the entire sky? These processes and this musical harmony of all the parts of the world assuredly would not go on were they not maintained in unison by a single divine and all‑pervading spirit. 2.23. But as I have been insensibly led into a length of discourse beyond my first design (for I said that, as the existence of the Gods was evident to all, there was no need of any long oration to prove it), I will demonstrate it by reasons deduced from the nature of things. For it is a fact that all beings which take nourishment and increase contain in themselves a power of natural heat, without which they could neither be nourished nor increase. For everything which is of a warm and fiery character is agitated and stirred up by its own motion. But that which is nourished and grows is influenced by a certain regular and equable motion. And as long as this motion remains in us, so long does sense and life remain; but the moment that it abates and is extinguished, we ourselves decay and perish. By arguments like these, Cleanthes shows how great is the power of heat in all bodies. He observes that there is no food so gross as not to be digested in a night and a day; and that even in the excrementitious parts, which nature rejects, there remains a heat. The veins and arteries seem, by their continual quivering, to resemble the agitation of fire; and it has often been observed when the heart of an animal is just plucked from the body that it palpitates with such visible motion as to resemble the rapidity of fire. Everything, therefore, that has life, whether it be animal or vegetable, owes that life to the heat inherent in it; it is this nature of heat which contains in itself the vital power which extends throughout the whole world. This will appear more clearly on a more close explanation of this fiery quality, which pervades all things. Every division, then, of the world (and I shall touch upon the most considerable) is sustained by heat; and first it may be observed in earthly substances that fire is produced from stones by striking or rubbing one against another; that "the warm earth smokes" when just turned up, and that water is drawn warm from well-springs; and this is most especially the case in the winter season, because there is a great quantity of heat contained in the caverns of the earth; and this becomes more dense in the winter, and on that account confines more closely the innate heat which is discoverable in the earth. 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. 2.32. For let us listen to Plato, who is regarded as a god among philosophers. He says that there are two sorts of motion, one innate and the other external; and that that which is moved spontaneously is more divine than that which is moved by another power. This self-motion he places in the mind alone, and concludes that the first principle of motion is derived from the mind. Therefore, since all motion arises from the heat of the world, and that heat is not moved by the effect of any external impulse, but of its own accord, it must necessarily be a mind; from whence it follows that the world is animated. On such reasoning is founded this opinion, that the world is possessed of understanding, because it certainly has more perfections in itself than any other nature; for as there is no part of our bodies so considerable as the whole of us, so it is clear that there is no particular portion of the universe equal in magnitude to the whole of it; from whence it follows that wisdom must be an attribute of the world; otherwise man, who is a part of it, and possessed of reason, would be superior to the entire world. And thus, if we proceed from the first rude, unfinished natures to the most superior and perfect ones, we shall inevitably come at last to the nature of the Gods. For, in the first place, we observe that those vegetables which are produced out of the earth are supported by nature, and she gives them no further supply than is sufficient to preserve them by nourishing them and making them grow. To beasts she has given sense and motion, and a faculty which directs them to what is wholesome, and prompts them to shun what is noxious to them. On man she has conferred a greater portion of her favor; inasmuch as she has added reason, by which he is enabled to command his passions, to moderate some, and to subdue others. In the fourth and highest degree are those beings which are naturally wise and good, who from the first moment of their existence are possessed of right and consistent reason, which we must consider superior to man and deserving to be attributed to a God; that is to say, to the world, in which it is inevitable that that perfect and complete reason should be inherent. 2.32. For let us hear Plato, that divine philosopher, for so almost he is to be deemed. He holds that motion is of two sorts, one spontaneous, the other derived from without; and that that which moves of itself spontaneously is more divine than that which has motion imparted to it by some force not its own. The former kind of motion he deems to reside only in the soul, which he considers to be the only source and origin of motion. Hence, since all motion springs from the world-heat, and since that heat moves spontaneously and not by any impulse from something else, it follows that that heat is soul; which proves that the world is an animate being. "Another proof that the world possesses intelligence is supplied by the fact that the world is unquestionably better than any of its elements; for even as there is no part of our body that is not of less value than we are ourselves, so the whole universe must needs be of higher worth than any portion of the universe; and if this be so, it follows that the world must be endowed with wisdom, for, if it were not, man, although a part of the world, being possessed of reason would necessarily be of higher worth than the world as a whole. 2.44. Aristotle also deserves high commendation for his observation that everything that moves is either put in motion by natural impulse, or by some external force, or of its own accord; and that the sun, and moon, and all the stars move; but that those things which are moved by natural impulse are either borne downward by their weight, or upward by their lightness; neither of which things could be the case with the stars, because they move in a regular circle and orbit. Nor can it be said that there is some superior force which causes the stars to be moved in a manner contrary to nature. For what superior force can there be? It follows, therefore, that their motion must be voluntary. And whoever is convinced of this must discover not only great ignorance, but great impiety likewise, if he denies the existence of the Gods; nor is the difference great whether a man denies their existence, or deprives them of all design and action; for whatever is wholly inactive seems to me not to exist at all. Their existence, therefore, appears so plain that I can scarcely think that man in his senses who denies it. 2.44. Aristotle is also to be commended for his view that the motion of all living bodies is due to one of three causes, nature, force, or will; now the sun and moon and all the stars are in motion, and bodies moved by nature travel either downwards owing to their weight or upwards owing to their lightness; but neither (he argued) is the case with the heavenly bodies, because their motion is revolution in a circle; nor yet can it be said that some stronger force compels the heavenly bodies to travel in a manner contrary to their nature, for what stronger force can there be? it remains therefore that the motion of the heavenly bodies is voluntary. "Anyone who sees this truth would show not only ignorance but wickedness if he denied the existence of the gods. Nor indeed does it make much difference whether he denies their existence or deprives them entirely of providential care and of activity; since to my mind an entirely inactive being cannot be said to exist at all. Therefore the existence of the gods is so manifest that I can scarcely deem one who denies it to be of sound mind. 2.57. Zeno, then, defines nature to be "an artificial fire, proceeding in a regular way to generation;" for he thinks that to create and beget are especial properties of art, and that whatever may be wrought by the hands of our artificers is much more skilfully performed by nature, that is, by this artificial fire, which is the master of all other arts. According to this manner of reasoning, every particular nature is artificial, as it operates agreeably to a certain method peculiar to itself; but that universal nature which embraces all things is said by Zeno to be not only artificial, but absolutely the artificer, ever thinking and providing all things useful and proper; and as every particular nature owes its rise and increase to its own proper seed, so universal nature has all her motions voluntary, has affections and desires (by the Greeks called ὁρμὰς) productive of actions agreeable to them, like us, who have sense and understanding to direct us. Such, then, is the intelligence of the universe; for which reason it may be properly termed prudence or providence (in Greek, πρόνοια), since her chiefest care and employment is to provide all things fit for its duration, that it may want nothing, and, above all, that it may be adorned with all perfection of beauty and ornament. 2.57. "I therefore believe that I shall not be wrong if in discussing this subject I take my first principle from the prince of seekers after truth, Zeno himself. Now Zeno gives this definition of nature: 'nature (he says) is a craftsmanlike fire, proceeding methodically to the work of generation.' For he holds that the special function of an art or craft is to create and generate, and that what in the processes of our arts is done by the hand is done with far more skilful craftsmanship by nature, that is, as I said, by that 'craftsmanlike' fire which is the teacher of the other arts. And on this theory, while each department of nature is 'craftsmanlike,' in the sense of having a method or path marked out for it to follow, 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.81. It is now incumbent on me to prove that all things are subjected to nature, and most beautifully directed by her. But, first of all, it is proper to explain precisely what that nature is, in order to come to the more easy understanding of what I would demonstrate. Some think that nature is a certain irrational power exciting in bodies the necessary motions. Others, that it is an intelligent power, acting by order and method, designing some end in every cause, and always aiming at that end, whose works express such skill as no art, no hand, can imitate; for, they say, such is the virtue of its seed, that, however small it is, if it falls into a place proper for its reception, and meets with matter conducive to its nourishment and increase, it forms and produces everything in its respective kind; either vegetables, which receive their nourishment from their roots; or animals, endowed with motion, sense, appetite, and abilities to beget their likeness. Some apply the word nature to everything; as Epicurus does, who acknowledges no cause, but atoms, a vacuum, and their accidents. But when we say that nature forms and governs the world, we do not apply it to a clod of earth, or piece of stone, or anything of that sort, whose parts have not the necessary cohesion, but to a tree, in which there is not the appearance of chance, but of order and a resemblance of art. 2.81. "Next I have to show that all things are under the sway of nature and are carried on by her in the most excellent manner. But first I must briefly explain the meaning of the term 'nature' itself, to make our doctrine more easily intelligible. Some persons define nature as a non‑rational force that causes necessary motions in material bodies; others as a rational and ordered force, proceeding by method and plainly displaying the means that she takes to produce each result and the end at which she aims, and possessed of a skill that no handiwork of artist or craftsman can rival or reproduce. For a seed, they point out, has such potency that, tiny though it is in size, nevertheless if it falls into some substance that conceives and enfolds it, and obtains suitable material to foster its nurture and growth, it fashions and produces the various creatures after their kinds, some designed merely to absorb nourishment through their roots, and others capable of motion, sensation, appetition and reproduction of their species. 2.82. Some thinkers again denote by the term 'nature' the whole of existence — for example Epicurus, who divides the nature of all existing things into atoms, void, and the attributes of these. When we on the other hand speak of nature as the sustaining and governing principle of the world, we do not mean that the world is like a clod of earth or lump of stone or something else of that sort, which possesses only the natural principle of cohesion, but like a tree or an animal, displaying no haphazard structure, to be order and a certain semblance of design. 2.84. And those things which travel towards the centre of the earth which is its lowest point, those which move from the centre upwards, and those which rotate in circles round the centre, constitute the one continuous nature of the world. Again the continuum of the world's nature is constituted by the cyclic transmutations of the four kinds of matter. For earth turns into water, water into air, air into aether, and then the process is reversed, and aether becomes air, air water, and water earth, the lowest of the four. Thus the parts of the world are held in union by the constant passage up and down, thenceforth, of these four elements of which all things are composed. 2.85. And this world-structure must either be everlasting in this same form in which we see it or at all events extremely durable, and destined to endure for an almost immeasurably protracted period of time. Whichever alternative be true, the inference follows that the world is governed by nature. For consider the navigation of a fleet, the marshalling of an army, or (to return to instances from the processes of nature) the budding of a vien or of a tree, or even the shape and structure of the limbs of an animal — when do these ever evidence such a degree of skill in nature as the world itself? Either therefore there is nothing that is ruled by a sentient nature, or we must admit that the world is so ruled. 2.95. So Aristotle says brilliantly: 'If there were beings who had always lived beneath the earth, in comfortable, well‑lit dwellings, decorated with statues and pictures and furnished with all the luxuries enjoyed by persons thought to be supremely happy, and who though they had never come forth above the ground had learnt by report and by hearsay of the existence of certain deities or divine powers; and then if at some time the jaws of the earth were opened and they were able to escape from their hidden abode and to come forth into the regions which we inhabit; when they suddenly had sight of the earth and the seas and the sky, and came to know of the vast clouds and mighty winds, and beheld the sun, and realized not only its size and beauty but also its Ptolemaic in causing the day by shedding light over all the sky, and, after night had darkened the earth, they then saw the whole sky spangled and adorned with stars, and the changing phases of the moon's light, now waxing and now waning, and the risings and settings of all these heavenly bodies and their courses fixed and changeless throughout all eternity, — when they saw these things, surely they would think that the gods exist and that these mighty marvels are their handiwork.' 2.116. The stars have their revolutions in the sky, and are continued by the tendency of all parts towards the centre. Their duration is perpetuated by their form and figure, for they are round; which form, as I think has been before observed, is the least liable to injury; and as they are composed of fire, they are fed by the vapors which are exhaled by the sun from the earth, the sea, and other waters; but when these vapors have nourished and refreshed the stars, and the whole sky, they are sent back to be exhaled again; so that very little is lost or consumed by the fire of the stars and the flame of the sky. Hence we Stoics conclude — which Panaetius is said to have doubted of — that the whole world at last would be consumed by a general conflagration, when, all moisture being exhausted, neither the earth could have any nourishment, nor the air return again, since water, of which it is formed, would then be all consumed; so that only fire would subsist; and from this fire, which is an animating power and a Deity, a new world would arise and be re-established in the same beauty. I should be sorry to appear to you to dwell too long upon this subject of the stars, and more especially upon that of the planets, whose motions, though different, make a very just agreement. Saturn, the highest, chills; Mars, placed in the middle, burns; while Jupiter, interposing, moderates their excess, both of light and heat. The two planets beneath Mars obey the sun. The sun himself fills the whole universe with his own genial light; and the moon, illuminated by him, influences conception, birth, and maturity. And who is there who is not moved by this union of things, and by this concurrence of nature agreeing together, as it were, for the safety of the world? And yet I feel sure that none of these reflections have ever been made by these men. 2.116. Hence if the world is round and therefore all its parts are held together by and with each other in universal equilibrium, the same must be the case with the earth, so that all its parts must converge towards the centre (which in a sphere is the lowest point) without anything to break the continuity and so threaten its Bast complex of gravitational forces and masses with dissolution. And on the same principle the sea, although above the earth, nevertheless seeks the earth's centre and so is massed into a sphere uniform on all sides, and never floods its bounds and overflows. |
|
| 36. Cicero, Fragments, 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57 |
| 37. Cicero, Timaeus, 21-22, 53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57 |
38. Varro, On The Latin Language, 5.18, 6.20, 7.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 35, 100 | 5.18. Caelum, Aelius writes, was so called because it is caelatum 'raised above the surface,' or from the opposite of its idea, celatum 'hidden' because it is exposed; not ill the remark, that the one who applied the term took caelare 'to raise' much rather from caelum than caelum from caelare. But that second origin, from celare 'to hide,' could be said from this fact, that by day it celatur 'is hidden,' no less than that by night it is not hidden. |
|
| 39. Ovid, Fasti, 5.725 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 100 |
40. Vergil, Georgics, 1.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 35| 1.5. hinc canere incipiam. Vos, o clarissima mundi | 1.5. of patient trial serves for thrifty bees;— |
|
41. Lucretius Carus, On The Nature of Things, 1.1088-1.1091, 4.134-4.136 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •elements, fire •fire, as primeval element Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 79; Roller, A Guide to the Geography of Pliny the Elder (2022) 35| 1.1088. et calidos simul a medio differrier ignis, 1.1089. atque ideo totum circum tremere aethera signis 1.1090. et solis flammam per caeli caerula pasci, 1.1091. quod calor a medio fugiens se ibi conligat omnis, 4.134. ut nubes facile inter dum concrescere in alto 4.135. cernimus et mundi speciem violare serenam 4.136. aera aëra mulcentes motu; nam saepe Gigantum | |
|
| 42. Livy, History, 25.34-25.36 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 100 |
| 43. Horace, Sermones, 1.5.97-1.5.100 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 100 |
44. Ovid, Metamorphoses, 15.237-15.251 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fire, as primeval element Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 36| 15.237. Haec quoque non perstant, quae nos elementa vocamus, 15.238. quasque vices peragant, (animos adhibete!) docebo. 15.239. Quattuor aeternus genitalia corpora mundus 15.240. continet; ex illis duo sunt onerosa suoque 15.241. pondere in inferius, tellus atque unda, feruntur, 15.242. et totidem gravitate carent nulloque premente 15.243. alta petunt, aer atque aere purior ignis. 15.244. Quae quamquam spatio distant, tamen omnia fiunt 15.245. ex ipsis et in ipsa cadunt, resolutaque tellus 15.246. in liquidas rarescit aquas, tenuatus in auras 15.247. aeraque umor abit, dempto quoque pondere rursus 15.248. in superos aer tenuissimus emicat ignes. 15.249. Inde retro redeunt, idemque retexitur ordo; 15.250. ignis enim densum spissatus in aera transit, 15.251. hic in aquas, tellus glomerata cogitur unda. | 15.237. Whether the funeral pile consumes your flesh 15.238. with hot flames, or old age dissolves it with 15.239. a gradual wasting power, be well assured 15.240. the body cannot meet with further ill. 15.241. And souls are all exempt from power of death. 15.242. When they have left their first corporeal home, 15.243. they always find and live in newer homes. 15.245. that in the days of the great Trojan War, 15.246. I was Euphorbus, son of Panthous. 15.247. In my opposing breast was planted then 15.248. the heavy spear-point of the younger son 15.249. of Atreus. Not long past I recognised 15.250. the shield, once burden of my left arm, where 15.251. it hung in Juno 's temple at ancient Argos , |
|
45. Philo of Alexandria, Who Is The Heir, 156 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174 | 156. And in teaching this they are not very wide of the mark, but they know that the art of God according to which he created all things, admitting neither any extraordinary intensity nor any relaxation; but always remaining the same, made every single existing thing perfection, the Creator employing all numbers and all the ideas which tend to perfection. XXXII. |
|
46. Philo of Alexandria, On The Life of Moses, 2.88 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186 | 2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black |
|
| 47. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 48. Cicero, Academica Posteriora, 1.24-1.26, 1.39, 2.118 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 44, 58, 79 |
| 49. Philo of Alexandria, On The Preliminary Studies, 89 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174 |
50. Philo of Alexandria, On The Decalogue, 22, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174 | 21. it comprehends likewise all the proportions; the arithmetical, which exceeds and it exceeded by an equal number: as in the case of the numbers one, and two, and three; and the geometrical, according to which, as the proportion of the first number is to the second, the same is the ratio of the second to the third, as is the case in the numbers one, two and four; and also in multiplication, which double, or treble, or in short multiply figures to any extent; also in those which are half as much again as the numbers first spoken of, or one third greater, and so on. It also contains the harmonic proportion, in accordance with which that number which is in the middle between two extremities, is exceeded by the one, and exceeds the other by an equal part; as is the case with the numbers three, four, and six. |
|
51. Philo of Alexandria, On The Creation of The World, 14, 47-48, 52-53, 60, 89, 102 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174 | 102. And the number seven by those persons who are in the habit of employing names with strict propriety is called the perfecting number; because by it, everything is perfected. And any one may receive a confirmation of this from the fact, that every organic body has three dimensions, length, depth, and breadth; and four boundaries, the point, the line, the superficies, and the solid; and by theses, when combined, the number seven is made up. But it would be impossible for bodies to be measured by the number seven, according to the combination of the three dimensions, and the four boundaries, if it did not happen that the ideas of the first numbers, one, two, three and four, in which the number ten is founded, comprised the nature of the number seven. For the aforesaid numbers have four boundaries, the first, the second, the third, the fourth, and three intervals. The first interval being that between one and two; the second, that between two and three; the third, that between three and four. XXXV. |
|
| 52. Philo of Alexandria, On Planting, 117, 124-125 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186 |
53. Philo of Alexandria, Plant., 117, 124-125 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 186 | 125. On this account also, Moses said that in the fourth year all the fruit of the tree shall be holy; for this number has an even, and an entire, and a full, and (as one may almost say) every possible reason in it, because the number ten, of which four is the parent, is the first starting place of all the numbers when put together after the unit; and the number four and the number ten are both also called "all," but the number ten is so called by reason of its operation, this number four with reference to its potentiality. XXX. |
|
| 54. Plutarch, On Stoic Self-Contradictions, 1052e-f, 1053 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 55. Plutarch, Moralia, 369b, 1014a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 147 |
| 56. Plutarch, Placita Philosophorum (874D-911C), 1.7.30, 2.32.3, 900b, 909c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 59; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 149 |
| 57. Plutarch, On Common Conceptions Against The Stoics, 1084d-e, 1085c-d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graver, Stoicism and Emotion (2007) 225 |
58. Quintilian, Institutes of Oratory, 2.14.2, 3.6.23, 8.3.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57 | 2.14.2. And the translations in question are fully as harsh as the essentia and queentia of Plautus, and have not even the merit of being exact. For oratoria is formed like elocutoria and oratrix like elocutrix, whereas the rhetoric with which we are concerned is rather to be identified with eloquentia, and the word is undoubtedly used in two senses by the Greeks. |
|
59. Quintilian, Institutio Oratoria, 2.14.2, 3.6.23, 8.3.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57 | 2.14.2. And the translations in question are fully as harsh as the essentia and queentia of Plautus, and have not even the merit of being exact. For oratoria is formed like elocutoria and oratrix like elocutrix, whereas the rhetoric with which we are concerned is rather to be identified with eloquentia, and the word is undoubtedly used in two senses by the Greeks. |
|
| 60. Seneca The Younger, Letters, 58.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57 |
| 61. Sextus Empiricus, Against Those In The Disciplines, 7.234, 9.71-9.72, 9.110 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 62. Alexander of Aphrodisias, Problems And Solutions, a b c d\n0 2.17/62.1 2.17/62.1 2 17/62\n1 1.25/40.30 1.25/40.30 1 25/40\n2 1.25/40.29 1.25/40.29 1 25/40\n3 1.25/40.28 1.25/40.28 1 25/40\n4 1.25/40.27 1.25/40.27 1 25/40\n5 1.25/40.26 1.25/40.26 1 25/40\n6 1.25/40.25 1.25/40.25 1 25/40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 21 |
| 63. Hippolytus, Refutation of All Heresies, 7.29.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 153 |
| 64. Hierocles Stoicus, , 1.5-1.33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •fire, one of the four elements Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 65. Alexander of Aphrodisias, On Mixture, 3.216, 10.224 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 66. Clement of Alexandria, Miscellanies, 2.487, 5.104.1-5.104.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fire, as hot element •fire (element) Found in books: Graver, Stoicism and Emotion (2007) 225; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 146, 148 |
| 67. Censorinus, De Die Natali, 18.10-18.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 149 |
| 68. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 69. Lactantius, Divine Institutes, 8.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 57 |
70. Diogenes Laertius, Lives of The Philosophers, 3.70, 7.51, 7.55, 7.136-7.137, 7.156-7.157, 8.48, 9.8, 9.21-9.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •elements, fire •fire, one of the four elements •fire, as hot element •fire, as primeval element •fire (element) Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74; Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 44, 57, 58; Graver, Stoicism and Emotion (2007) 225; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 149; Roller, A Guide to the Geography of Pliny the Elder (2022) 35 | 3.70. This substance, he says, is converted into the four elements, fire, water, air, earth, of which the world itself and all that therein is are formed. Earth alone of these elements is not subject to change, the assumed cause being the peculiarity of its constituent triangles. For he thinks that in all the other elements the figures employed are homogeneous, the scalene triangle out of which they are all put together being one and the same, whereas for earth a triangle of peculiar shape is employed; the element of fire is a pyramid, of air an octahedron, of water an icosahedron, of earth a cube. Hence earth is not transmuted into the other three elements, nor these three into earth. 7.51. According to them some presentations are data of sense and others are not: the former are the impressions conveyed through one or more sense-organs; while the latter, which are not data of sense, are those received through the mind itself, as is the case with incorporeal things and all the other presentations which are received by reason. of sensuous impressions some are from real objects and are accompanied by yielding and assent on our part. But there are also presentations that are appearances and no more, purporting, as it were, to come from real objects.Another division of presentations is into rational and irrational, the former being those of rational creatures, the latter those of the irrational. Those which are rational are processes of thought, while those which are irrational have no name. Again, some of our impressions are scientific, others unscientific: at all events a statue is viewed in a totally different way by the trained eye of a sculptor and by an ordinary man. 7.55. In their theory of dialectic most of them see fit to take as their starting-point the topic of voice. Now voice is a percussion of the air or the proper object of the sense of hearing, as Diogenes the Babylonian says in his handbook On Voice. While the voice or cry of an animal is just a percussion of air brought about by natural impulse, man's voice is articulate and, as Diogenes puts it, an utterance of reason, having the quality of coming to maturity at the age of fourteen. Furthermore, voice according to the Stoics is something corporeal: I may cite for this Archedemus in his treatise On Voice, Diogenes, Antipater and Chrysippus in the second book of his Physics. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.137. The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. Not but what the quality of dryness is also found in the air. Fire has the uppermost place; it is also called aether, and in it the sphere of the fixed stars is first created; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things.The term universe or cosmos is used by them in three senses: (1) of God himself, the individual being whose quality is derived from the whole of substance; he is indestructible and ingenerable, being the artificer of this orderly arrangement, who at stated periods of time absorbs into himself the whole of substance and again creates it from himself. (2) 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. 8.48. this is declared by Theaetetus's epigram:Know'st one Pythagoras, long-haired Pythagoras,The far-famed boxer of the Samians?I am Pythagoras; ask the EliansWhat were my feats, thou'lt not believe the tale.Favorinus says that our philosopher used definitions throughout the subject matter of mathematics; their use was extended by Socrates and his disciples, and afterwards by Aristotle and the Stoics.Further, we are told that he was the first to call the heaven the universe and the earth spherical, though Theophrastus says it was Parmenides, and Zeno that it was Hesiod. 9.8. Coming now to his particular tenets, we may state them as follows: fire is the element, all things are exchange for fire and come into being by rarefaction and condensation; but of this he gives no clear explanation. All things come into being by conflict of opposites, and the sum of things flows like a stream. Further, all that is is limited and forms one world. And it is alternately born from fire and again resolved into fire in fixed cycles to all eternity, and this is determined by destiny. of the opposites that which tends to birth or creation is called war and strife, and that which tends to destruction by fire is called concord and peace. Change he called a pathway up and down, and this determines the birth of the world. 9.21. 3. PARMENIDESParmenides, a native of Elea, son of Pyres, was a pupil of Xenophanes (Theophrastus in his Epitome makes him a pupil of Anaximander). Parmenides, however, though he was instructed by Xenophanes, was no follower of his. According to Sotion he also associated with Ameinias the Pythagorean, who was the son of Diochaetas and a worthy gentleman though poor. This Ameinias he was more inclined to follow, and on his death he built a shrine to him, being himself of illustrious birth and possessed of great wealth; moreover it was Ameinias and not Xenophanes who led him to adopt the peaceful life of a student.He was the first to declare that the earth is spherical and is situated in the centre of the universe. He held that there were two elements, fire and earth, and that the former discharged the function of a craftsman, the latter of his material. 9.22. The generation of man proceeded from the sun as first cause; heat and cold, of which all things consist, surpass the sun itself. Again he held that soul and mind are one and the same, as Theophrastus mentions in his Physics, where he is setting forth the tenets of almost all the schools. He divided his philosophy into two parts dealing the one with truth, the other with opinion. Hence he somewhere says:Thou must needs learn all things, as well the unshakeable heart of well-rounded truth as the opinions of mortals in which there is no sure trust.Our philosopher too commits his doctrines to verse just as did Hesiod, Xenophanes and Empedocles. He made reason the standard and pronounced sensations to be inexact. At all events his words are:And let not long-practised wont force thee to tread this path, to be governed by an aimless eye, an echoing ear and a tongue, but do thou with understanding bring the much-contested issue to decision. |
|
71. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 | 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. |
|
| 72. Plotinus, Enneads, 4.3.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 597 |
| 73. Iamblichus, Concerning The Mysteries, a b c d\n0 5.26 (238.11-12) 5.26 (238.11 5 26 (238 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 540 |
| 74. Papyri, Papyri Graecae Magicae, 4.939-4.948, 4.1110 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •fire, elementnan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 65 |
| 75. Servius, Commentary On The Aeneid, 8.70 (4th cent. CE - 5th cent. CE) Tagged with subjects: •fire, one of the four elements Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 76. Nemesius, On The Nature of Man, 2.67, 2.70 (4th cent. CE - 4th cent. CE) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 77. Stobaeus, Anthology, 1.317.21-1.317.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •fire, one of the four elements Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 78. Proclus, In Platonis Timaeum Commentarii, 3.286.23-3.286.24, 3.286.27, 3.286.30, 3.287.1-3.287.2, 3.287.7-3.287.10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 597 |
| 79. Proclus, In Platonis Timaeum Commentarii, 2.120.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 17 |
| 80. Proclus, Theologia Platonica ( ), a b c d\n0 3.5 (18.24-19.15) 3.5 (18.24 3 5 (18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 597 |
| 81. Proclus, Institutio Theologica, 207, 209, 208 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 597 |
| 82. Olympiodorus The Younger of Alexandria, In Aristotelis Meteora Commentaria, 146.10-146.11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 535 |
| 83. Anon., Old Scholia On Alcibiades, 1.121e Tagged with subjects: •fire, one of the four elements Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 84. Alexander of Aphrodisias, De Principiis, 132.14-132.18 Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 21 |
| 85. Ps.-Alexander of Aphrodisias, In Aristotelis Metaphysica, 707.2, 707.7, 709.28, 721.32 Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 21 |
| 87. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 20.10-20.25, 42.19-42.22, 294.4-294.7, 380.1, 380.29 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 17 |
| 89. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 24.4-24.6, 480.27-480.30, 1219.1 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •fire (element) •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 17; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 148, 149 |
| 90. Galen, Medical Introduction, 14.726 Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 91. Xenocrates Historicus, Fragments, 213 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 59 |
| 92. Stoic School, Stoicor. Veter. Fragm., 1.87, 2.806, 2.835, 2.87, 2.83, 2.764, 2.187, 1.149, 3 diogenes of babylon, fr.17 Tagged with subjects: •nan Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 79 |
| 93. Papyri, Derveni Papyrus, 15.3-15.5, 19.1-19.4 Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 325 |
| 95. Stobaeus, Eclogues, 1.17.3, 1.20.1e, 1.1.29b Tagged with subjects: •nan Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 96. Long And Sedley, The Hellenistic Philosophers, 33c, 39e, 53b, 39a Tagged with subjects: •nan Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 97. Cleanthes, Hymn To Zeus, (ls 54i) Tagged with subjects: •fire, as hot element Found in books: Graver, Stoicism and Emotion (2007) 225 |
| 99. Psellus, Hypotyposis, 27-28 (201 des places) Tagged with subjects: •fire, element Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 540 |
| 100. Hippocrates, De Victu, 1.35-1.36, 4.86-4.87 Tagged with subjects: •fire, element Found in books: van der EIjk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease (2005) 128 |
| 101. Anon., Scholia In Platonis Rempublicam, 498a Tagged with subjects: •fire (element) Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 149 |
| 102. Heraclitus Lesbius, Fragments, a1, a10, a12, a13, a5, b31, b51, b53, b54, b6, b64, b66, b8, b90, b67 Tagged with subjects: •nan Found in books: Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 161 |
| 103. Aratos of Soloi, Phainomena, 454, 456-459, 544-552, 455 Tagged with subjects: •nan Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 36 |
| 105. Fds, Fds, 680, 699, 255 Tagged with subjects: •nan Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 106. Plutarch, Synopsis, 1057c-8c Tagged with subjects: •fire, one of the four elements Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 74 |
| 107. Aristotle, De Philosophia, fr.27 ross Tagged with subjects: •elements, fire Found in books: Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 79 |
