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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
/form, of beauty, transcendent beauty d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 62, 95, 113, 229
deformity, of form, formal, principle, εἶδος Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 189
fashioned/formed, his flesh, flesh, christ Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 48
form Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 3, 6, 10, 13, 18, 30, 39, 46, 49, 56, 57, 59, 61, 62, 66, 67, 68, 70, 72, 73, 74, 75, 78, 81, 83, 85, 91, 93, 94, 95, 104, 106, 111, 118, 119, 122, 123, 146, 153, 156, 159, 160, 161, 163, 170, 176, 186, 194, 200, 202, 203, 205, 207, 231, 232, 235, 246, 251, 295, 302, 304, 305
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 98, 100, 174
Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 173, 174, 175, 180, 181, 184, 186, 187, 188, 189, 190, 191
King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 92, 93, 94, 122, 124, 166, 213, 246, 249, 250
Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 16, 25, 27, 48, 49, 51, 52, 53, 54, 55, 56, 60, 67, 73, 74, 75, 77, 79, 85, 87, 88, 89, 92, 101, 102, 103, 104, 106, 107, 109, 131, 132, 142, 143, 146, 150, 152, 155, 158, 165, 167, 168, 173, 186, 187
form, a presentation of judaism, digressions, in letter of aristeas Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 17, 19, 25, 29
form, abbreviated Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 3, 56, 64, 216
form, ablehnung jeder einer, wassertaufe Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 147
form, aequimaelium, toponyms, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 242
form, analogy between body and soul, between city-in-speech and Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 41, 218
form, and capacity, not a blend, or alexander of aphrodisias, aristotelian, soul is a harmony, but supervenes on a blend Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 261, 262, 267
form, and content in didactic poetry Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 62, 64, 65, 67, 69
form, and content of spiritual gifts Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 149, 150, 151, 152, 153
form, and content, blending, of Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 19, 20, 23
form, and gender, statues, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 90, 91, 92
form, and human exceptionalism, human Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 41, 50
form, and matter as, contrary, contraries Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 208, 209, 210
form, and matter, god, mourning of Neusner (2003), The Perfect Torah. 159
form, and privation as, contrary, contraries Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 205
form, and style of contents of Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 401, 402, 403, 404, 405, 406
form, and style, creating new lessons Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 406, 407, 408, 411, 412, 413
form, and type of communication Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 164
form, appia, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 111
form, armor, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 46, 50, 51, 62, 250, 279
form, artemis, in triple-bodied Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 374
form, as causes Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 216, 270, 271, 279, 280, 282, 283, 287
form, as exemplars Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 403, 422
form, as paradigms Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 26, 260
form, as soul Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 40, 72, 74, 200
form, as, actuality, actual Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 39, 58, 72, 94, 105, 152, 155, 172, 186, 216
form, aḥiqar, original textual Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 166, 167, 168, 169, 174, 175, 176
form, beginning of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 232
form, biblical texts, written Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 359
form, booty, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 46, 62, 114, 216, 250
form, caecus, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 124
form, change, of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 163
form, claudius, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 99, 103
form, cocles, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 56
form, contemplation of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 212, 221, 222, 225, 229, 248, 260, 376
form, contracts, standard Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 41, 42
form, criteria for, human Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 51, 52
form, criticism Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 7, 9, 13, 155, 163, 166, 170, 176
Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 2, 4
Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 316, 317, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336
form, criticism, dreams and visions Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 17, 112, 113
form, criticism, letter Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 105, 254
form, criticism, methodology Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55, 123
Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 3, 77, 78, 79, 80
form, criticism, miracles Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 112
form, criticism, new Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 81
form, criticism/classification, message dreams dreams and visions, double Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 302
form, criticism/classification, symbolic dreams dreams and visions, double Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 302
form, cult regulations, written Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 149
form, description of physical Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96, 97, 98, 135, 136, 137
form, dialogue Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 67
Wynne (2019), Horace and the Gift Economy of Patronage, 28, 268
form, dialogue, as narrative Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 307, 309, 344
form, dialogue, literary Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 14, 31, 38, 64, 82, 111
form, disappears, animal Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 235
form, divine Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 149
form, divine speech, in written Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 102
form, dreams and visions, criticism/classification, classification Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 113
form, dreams and visions, criticism/classification, message dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 44, 110, 113, 115, 121, 127, 128, 129, 130, 132, 134, 140, 141, 142, 147, 148, 151, 152, 156, 157, 161, 169, 183, 185, 186, 188, 202, 205, 209
form, dreams and visions, criticism/classification, prophetic symbolic dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 123, 124, 206
form, dreams and visions, criticism/classification, symbolic dreams Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 38, 44, 110, 112, 113, 115, 116, 122, 127, 128, 129, 130, 131, 132, 135, 136, 138, 144, 146, 152, 157, 161
form, eidos Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 8, 32, 44, 122, 143, 218, 221
form, einer spiritualisierte waschung, bzw. wassertaufe Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 147
form, epistolary Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 248, 249, 425, 629
form, escort/procession, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 138
form, essence, as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 66, 67, 68, 69, 70, 72, 74, 148, 205
form, eternality of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 16, 30, 36, 212, 215, 216, 230, 366
form, extended description, physical Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96, 97
form, for name, baptismal formulae, short Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 86, 88, 90
form, for triadic, baptismal formulae, short Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 87
form, form-critical, criticism Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 502, 505, 547, 616
form, form-in-nature, Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 386
form, form-in-us, Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 386, 387
form, form-units, Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 380
form, friends of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 26
form, fulfilment, as identical to Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 1
form, gracchi, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 201, 207, 212
form, heavenly human Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 435
form, holdover Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 122, 123, 137, 249
form, household Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 181
form, icon, of highest Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 116
form, idea Dillon and Timotin (2015), Platonic Theories of Prayer, 40, 83, 85, 112, 140, 144, 158, 165, 166, 172, 186, 187
form, idea, i.e. Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 34, 35, 79, 82, 88, 95, 96
form, imperceptibility of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 244, 278
form, in aristotle Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 24
form, in cicero, dialogue Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 26, 35, 37, 38, 39, 40, 52, 53
form, in de re rustica, varro, dialogue Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 3, 4, 12, 13, 14, 15, 16, 17, 18, 31, 32, 33, 43, 44, 45, 46, 47, 61, 128, 129, 133, 139, 182, 183, 184, 204, 205, 206
form, in generation, γενέσις Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 65, 165, 190
form, in noctural vision, gracious Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29, 339
form, in philosophy, use of dialogue Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 12, 13, 14, 15, 16, 17, 18
form, in plato, dialogue Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 35, 37, 38, 39, 40
form, in plotinus Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 44
form, in roman texts, human Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 46
form, in solving food-chain objection Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 75
form, inscriptions, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 138, 151, 221
form, inter duos lucos, toponyms, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 249
form, law, nomos, of its irrationality Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 20, 153
form, law, nomos, of written/unwritten Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 29, 115, 132, 163, 165, 216, 218, 219
form, lilith as, human Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
form, magnus, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 270, 271, 272
form, male, as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 3, 4, 145, 190
form, material, matter, ὑλή, opposed to Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 11, 144
form, matter, as related to Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 48, 90, 176, 177, 185, 197, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215
form, maximus, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 104
form, mediale Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 433
form, merging of Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 78
form, mnemonic function of mishna or midrash Hayes (2022), The Literature of the Sages: A Re-Visioning, 108, 109
form, monumental Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 27
form, motion, movement, of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 185, 213
form, names, as monumental centummanus, ? Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 132
form, narrative Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 47, 75, 78, 88, 170, 179
form, night, black clouds of routed, gracious Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 29
form, of a cross, gods, take shape in the Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35
form, of a field, herem, in the Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 73, 74, 75, 76, 77, 78, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195
form, of achilleus entertainment Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 239, 240
form, of address used by, yosef, rav Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 128
form, of all gods and forms, single goddesses, single godhead of isis adored in varied Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 145
form, of all gods and goddesses, isis, single Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 143
form, of all gods and goddesses, single Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 143
form, of all gods and goddesses, single godhead forms, isis, single of adored in various Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 145
form, of apollo, pillar/column, worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137
form, of aristocracy, best government, according to josephus Feldman (2006), Judaism and Hellenism Reconsidered, 644, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693, 695, 696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707, 708, 709, 710, 711, 712, 713, 714, 715, 716, 717, 718, 719, 720, 721, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744, 745, 746, 747, 748, 749, 750, 751, 752, 753, 754, 755, 756, 757, 758, 764, 765, 767, 768, 770, 771, 772, 773, 774, 775, 776, 777, 778, 779, 780, 785, 786, 788, 789, 790, 791, 792, 793, 794, 795, 796, 797, 798, 799, 800, 801, 802, 803, 891, 892
form, of artemis, pillar/column, worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 187
form, of artemis, triple-bodied Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 177, 178, 374
form, of as a law, nomos, tyrannical, command or order Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 20, 27, 29, 97, 104, 106, 122, 128, 162, 163
form, of astragal with hephaestus directing female chorus by, sotades, vase in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 244
form, of astrometeorology, hard / strongly deterministic Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 30, 84, 86, 89
form, of astrometeorology, soft / non-deterministic Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 88, 89, 92, 93
form, of ban, marriage ban, soldiers Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 115, 116, 117, 118, 119, 120, 121, 122, 123, 124
form, of beauty Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 210, 211, 212, 213, 214, 215, 216, 217, 230, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 271, 279, 281, 324, 353, 431
form, of benediction prayer, as a, eulogia Dillon and Timotin (2015), Platonic Theories of Prayer, 52
form, of bird, winged, animals in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 312
form, of book of syriac tobit, peshitta Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 44, 54, 173, 218
form, of book of tobit, sahidic Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 44
form, of child, aristotle, on feminine Brule (2003), Women of Ancient Greece, 81, 134
form, of christian testimony Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 47
form, of cornelia, statues, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 221
form, of deification, drowning as a Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 78
form, of dialogue, impiety, in utramque partem Wynne (2019), Horace and the Gift Economy of Patronage, 41, 185
form, of dialogue, propositum Wynne (2019), Horace and the Gift Economy of Patronage, 41, 47, 48
form, of different Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 388, 439, 440, 441, 442, 443, 444, 445, 446, 447, 448, 449, 491
form, of discourse, rhetoric, christian, as Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 140
form, of divine punishment, intellectual Nisula (2012), Augustine and the Functions of Concupiscence, 106
form, of equality Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 16, 274, 506, 520
form, of eternity Hoenig (2018), Plato's Timaeus and the Latin Tradition, 98, 100, 101, 263
form, of evidence for, isidore of seville, bible as Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 714
form, of execution, councils, city. see decurions, decurionate, “crematio”, as Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 91, 99, 100
form, of execution, rome Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 115, 116, 125, 137, 143, 145
form, of execution, strangulation, unspecified Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 115, 120, 190
form, of execution, symbolic, the default Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 136, 142, 147
form, of execution, symbolic, the most severe Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 134
form, of female, relation to Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96
form, of forms, government, plato’s Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 40, 41, 43, 57, 72, 76, 162, 198
form, of gods and goddesses, single Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5, 143
form, of golden lanterns, carried in procession, in vessel, carried by first in procession Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 195
form, of good Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 240, 308, 310, 311, 316, 342, 385
form, of government Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 18
form, of hera, numerous deities worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65
form, of hera, pillar, worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137
form, of historical summary Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 11, 63, 170, 176, 194, 251
form, of history Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 2, 30, 77, 241
form, of large Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 204, 273, 294, 380
form, of law, mandata Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 122, 123
form, of law, nomos Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 25, 27, 28, 63, 107, 112, 118, 121, 146, 148
form, of likeness, homoiotês, ὁμοιότης‎, homoiôsis, ὁμοίωσις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 78, 108, 113
form, of livia, statues, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 219
form, of lucius disappears - bristles, hide, belly, hoofs, front feet, neck, ears, ass, hateful to isis, ass molars, tail Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 235
form, of magic, theurgy, as a Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 14
form, of marginalization, stereotypes, emotional, as a Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68, 69, 100
form, of maron entertainment Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 239
form, of memory Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 30, 33, 34, 40, 70, 72, 74, 94, 121, 137, 138, 150, 152, 155, 168, 237, 248, 252, 295
form, of octavia, statues, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 219
form, of offspring, human Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 32, 33, 34, 37, 38, 39, 207, 209, 213
form, of oktoechos entertainment Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 239, 240
form, of osiris, abydos memnonion, osiris-sarapis as Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 485, 486
form, of o’s works Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 1, 16, 18, 21
form, of palladium, mycenae, limestone slab with athena in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 201, 202, 203, 204
form, of persuasion, hard Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 235
form, of pillars/columns, apollo worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137
form, of pillars/columns, artemis worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 137, 187
form, of pillars/columns, dionysus worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137, 286, 299, 300
form, of pillars/columns, hera worshipped in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 65, 137
form, of prayer Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 55, 165, 170, 176, 189
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 216
form, of prayer, sacrifices, as a Schwartz (2008), 2 Maccabees, 203, 443
form, of psalms Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 75, 146, 205, 212, 213, 214, 217, 237, 246
form, of punishment in letter of severus of minorca on the conversion of the jews, stoning as Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 93
form, of p’s dialogues, literary/literature Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 9, 158, 159, 164, 168, 186, 197, 198, 199, 200, 201, 202
form, of satire, menippean Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 21, 23
form, of senatus consulta Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 39, 40
form, of sense organ, sensibility, αἴσθησις, as Kelsey (2021), Mind and World in Aristotle's De Anima 21, 104, 105, 161, 162, 163
form, of sight, wisdom, as a Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 198
form, of small Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 30, 101, 386, 442, 444, 445, 446
form, of soul reflected by, wisdom as Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 198
form, of speech Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 10, 11, 33, 55, 69, 70, 71, 75, 141, 150, 175, 205, 237
form, of storytelling Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 3, 6, 7, 11, 27, 33, 34, 56, 57, 78, 106, 117, 118, 203, 251
form, of storytelling, rationalization, as a Hawes (2014), Rationalizing Myth in Antiquity, 62, 63, 127, 200, 201
form, of tacitus Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 241
form, of the good Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 38
form, of the monument, physical Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1776
form, of the, lord’s prayer Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212, 216
form, of the, soul Dillon and Timotin (2015), Platonic Theories of Prayer, 153
form, of tribute, as trade, in black sea Parkins and Smith (1998), Trade, Traders and the Ancient City, 66, 67
form, of violence, prayer, as a Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 60
form, of winged bird, animals, in forms, of letters, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311, 313
form, of worship, hymns, as a higher Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 107
form, one who … haqotel Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 35, 54
form, one who … qotel, haqotel Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 34, 35, 54
form, one, the, transcends Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 18
form, paradoxography, similarities to epigram Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 78
form, participation in Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 16, 213, 371, 406, 410, 437, 439, 449
form, path of cocles, toponyms, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 37
form, peter and cornelius' visions Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 38, 39
form, plato, timaeus, in monologue Hoenig (2018), Plato's Timaeus and the Latin Tradition, 49
form, platonic MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 51, 56, 84, 112, 113, 117
form, platonic, forms, Osborne (1996), Eros Unveiled: Plato and the God of Love. 209
form, poetic Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 78, 79, 80, 103, 117, 158
form, possession of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 220, 229, 316
form, principle, ἀρχή, of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 145, 172, 191
form, relation of to natural order Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 41
form, samaritan petition Bickerman and Tropper (2007), Studies in Jewish and Christian History, 379, 380, 381, 382, 383, 384
form, self-description, physical Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96, 135
form, self-predication in platonic, forms, Osborne (1996), Eros Unveiled: Plato and the God of Love. 193
form, shape / Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 7, 59, 61, 63, 65, 66, 165, 262, 268, 277, 336
form, singleness of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 322, 505
form, sophocles, and rhetoric/tragedy as a rhetorical Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 252, 276, 277, 278, 279, 280, 281, 282, 293
form, soul, psyche, as King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 5, 178, 246, 247, 250, 252
form, sudden change of Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 6, 163
form, syzygienlehre Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 427
form, terminates self, alexander of aphrodisias, aristotelian, interruption of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 243
form, texts, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 279
form, tistayem, literary Bickart (2022), The Scholastic Culture of the Babylonian Talmud, 94, 95, 124, 125
form, to achamoth’s passions, savior/advocate, valentinian, gives Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 186
form, to, substance, relation of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 65, 66, 67, 68, 69, 70, 72
form, tobit, original textual Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 9, 77, 120, 124, 133, 134, 135, 140, 143, 156, 166, 167, 173
form, tool, tools, as, of efficient cause Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 153
form, toponyms, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 260
form, tsurah Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 32, 33, 37, 38, 44, 51, 52
form, turma alexandri, booty, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 216
form, unchanging character of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 213, 216, 279, 284, 311, 320, 388, 416
form, uniqueness of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 214, 453
form, used in antiquities, esther, book of Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 136
form, venox, names, as monumental Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 113
form, vs. facial, form, human Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 213
form, vs. midrashic, form, mishna, priority of mishnaic Hayes (2022), The Literature of the Sages: A Re-Visioning, 105, 106, 107, 108, 109, 110, 111, 113, 114, 117, 118, 120, 123
form, world-view, pauls in narrative Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 179, 180
form, yiqtol Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 31, 32, 38
form, εἶδος Schibli (2002), Hierocles of Alexandria, 170, 171, 214, 278
form, ζητήματα καὶ grammatical archive, commentarial strategies, question and answer λύσεις Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 39
form/function, congruence, body Brule (2003), Women of Ancient Greece, 76, 77, 79
formal, form, principle, εἶδος Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 92, 147, 153
formal, principle, form, εἶδος, artificial Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 3, 4
formal, principle, form, εἶδος, as arrangement Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 97, 99, 112, 234
formal, principle, form, εἶδος, as capacity Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 207
formal, principle, form, εἶδος, as moving cause Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 4
formal, principle, form, εἶδος, craft analogy view of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 39, 40, 85, 172
formal, principle, form, εἶδος, difference Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 31
formal, principle, form, εἶδος, elemental Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96, 103, 104, 105, 107, 109, 150, 151, 161
formal, principle, form, εἶδος, essence as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 65, 66, 67, 68, 69, 72
formal, principle, form, εἶδος, father’s Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 166, 170, 179
formal, principle, form, εἶδος, in elemental change Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 96, 140, 147, 148
formal, principle, form, εἶδος, in generation Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 30, 48, 83, 84, 110
formal, principle, form, εἶδος, in sexual differentiation Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 191, 192, 193, 194, 195, 196
formal, principle, form, εἶδος, incapacity of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 190
formal, principle, form, εἶδος, internalised heat as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 154, 155, 158, 159, 179, 189
formal, principle, form, εἶδος, male as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 4, 30
formal, principle, form, εἶδος, material basis of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 58, 181
formal, principle, form, εἶδος, organising capacity of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 218
formal, principle, form, εἶδος, plato’s view of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 68, 69, 70, 72, 82
formal, principle, form, εἶδος, privation of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 87, 89
formal, principle, form, εἶδος, relation to matter Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 3, 4, 11, 20, 21, 40, 41, 53, 54
formal, principle, form, εἶδος, semen’s role as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 3, 35, 144, 165, 170, 214, 221, 228
formal, principle, form, εἶδος, soul as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 4, 111, 112, 113, 224
formal, principle, form, εἶδος, species versus individual Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 65, 66, 67, 68, 69, 70, 72, 74, 179, 198, 199, 201
formal, principle, form, εἶδος, superiority over matter of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 11, 21, 35
formal, principle, form, εἶδος, vital heat’s role as Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 53, 58, 110, 154, 161, 165, 179, 181, 220
formal, principle, εἶδος, form, actual, actualising of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 226
format of oral forms, flagitatio Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 159, 165
format of oral forms, verbal dueling Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 156, 159, 164
formative, interdependence, morally Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 110, 136, 137, 138, 139, 140, 141, 143, 176, 177, 178, 179
formed, by, concoct, concoction, menses Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 87
formed, by, concoct, concoction, semen Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 144, 146, 152, 155, 156, 170, 172, 183, 184
formed, from achamoth’s grief, devil Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 188
formed, from, blood, menses Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 87, 159, 173, 221
formed, from, blood, semen Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 58, 152, 154, 155, 170
formed, out of nutrition, nourishment, semen and menses Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 143, 144
formed, powers, for being Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 232
formed, through, concoct, concoction, blood Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 145, 152, 175, 183, 184
formed, under vespasian, cilicia/cilicians, third roman province Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 339
forming, heavens Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 25
forming, heavens, in stoic cosmogony Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30
forming, principles Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 158
forms Bernabe et al. (2013), Redefining Dionysos, 386, 388, 396, 421
Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 182, 266, 267
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 72, 166, 274, 278
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 13, 15, 16, 18, 22, 24, 28, 32, 33, 92, 99, 101, 102, 103, 104, 111, 128, 130, 134, 155, 156, 173, 175, 197, 208, 209, 216
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 15, 21, 60, 61, 62, 63, 66, 71, 164
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 18, 55, 77, 79, 80, 82, 88, 96, 111, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 138, 143, 144, 155, 160, 165, 174, 179, 193, 194, 195, 198, 200, 201, 203, 204, 205, 206, 222, 236, 240, 271, 273, 275, 281, 286, 290, 292, 293, 294, 295, 297, 302, 303, 308, 324, 326, 329, 342, 344, 345, 347, 370, 386, 387, 388, 391, 392, 393, 394, 397, 398, 405, 406
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 155, 156, 157, 158, 159, 161, 164, 165, 166, 167, 168, 177, 178, 179, 180, 185, 186, 223, 224
Long (2019), Immortality in Ancient Philosophy, 32, 46, 53, 54, 98, 102
Osborne (2010), Clement of Alexandria, 67, 129, 280
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 28
forms, achamoth and leaves her, christ Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 184, 186, 196, 197
forms, aggada in mishna, narrative Hayes (2022), The Literature of the Sages: A Re-Visioning, 485, 486
forms, alexandria, and isis pelagia, and serpent Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 311, 313, 314, 343
forms, amphoras Parkins and Smith (1998), Trade, Traders and the Ancient City, 93
forms, and class, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 139, 436, 439, 442
forms, and fantastic beasts, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 435, 475
forms, and intellect/demiurge d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 56, 152, 225, 228
forms, and participation d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 107, 108, 109, 110, 111, 112
forms, and privation d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 251, 252, 253
forms, and, ideology, symbolic Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 210, 213
forms, apodictic Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 58
forms, appetite, see appetite containing d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 132, 137
forms, as active causes Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 125, 126, 127, 128
forms, as causes d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 105, 108, 109, 110, 111
forms, as eidos, εἶδος‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 111, 142, 152, 155, 156, 158, 159, 191, 195, 197, 225, 246, 251, 254
forms, as monad d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 110
forms, as monads d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 110
forms, aḥiqar, textual Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 116, 127, 128, 131, 132, 138, 139, 140, 141, 142, 145, 147, 150, 151, 155, 156, 157, 161, 163, 164, 165, 166, 167, 168, 169, 170, 171, 174, 175, 176, 179
forms, beauty of the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 276, 284
forms, being-life-intellect and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 56, 124, 137, 204, 217, 228
forms, belief/opinion, doxa, δόξα‎, of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 194, 197, 205
forms, by aristotle d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 105, 106, 193
forms, by philoponus d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 293
forms, by the demiurge, copy of the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 159, 160, 161, 166, 271, 281, 285, 286, 287
forms, catchphrases, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 40, 212, 213, 214
forms, cheerleading, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 143, 144, 145, 146, 147, 148, 149, 150, 151, 183
forms, childrens, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 356, 438
forms, circulation of oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 6, 338
forms, completeness, as property of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 66
forms, conceptualization, epibolê, ἐπιβολή‎, and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 187
forms, constitution, main Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 130, 131
forms, contemplation of Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65, 68, 70
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 227, 228, 229, 231, 234
forms, cretan tablets, and interactive speech McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 86, 87
forms, dating Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 52, 102, 116, 119, 120, 122, 127, 130, 142, 292, 293
forms, demiurge, and intelligible Hoenig (2018), Plato's Timaeus and the Latin Tradition, 31
forms, double activity of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 108
forms, emanation, of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 62, 68, 69
forms, enhula eidê, ἔνυλα enmattered εἴδη‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 108, 109, 110, 115, 116, 142, 146, 153, 159, 160, 161, 195
forms, exempla, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 221, 289, 375
forms, existence of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113
forms, ezekiel, tragedian, use of greek literary Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 49, 134, 135
forms, fables, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 338
forms, flagitatio, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 7, 10, 171, 172, 173, 174, 175, 176, 177, 178, 331, 452
forms, floating stories, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 6, 231, 447
forms, folk heroes, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 41, 224, 349, 459, 474
forms, folktales, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 123, 364, 475
forms, greek tenses and idioms, cognate verbal Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 86
forms, hebrew sources, verbal Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 252
forms, homeric, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 269, 443, 448
forms, illumination, ellampsis, ἔλλαμψις‎, and traces of the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 158
forms, image/likeness of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 28, 107, 108, 110, 111, 114, 116, 117, 152, 160, 172, 191, 199, 200, 204, 225, 286
forms, images, of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 67
forms, imitated, completeness, of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 67
forms, immanent Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 77, 170, 302, 303
forms, imperfect verb Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 16, 17, 18, 19, 20
forms, in ancient greek abstract nominal generally, adjectival vs. verbal Joho (2022), Style and Necessity in Thucydides, 8, 27
forms, in ancient greek abstract nominal generally, and substantivized adjectives Joho (2022), Style and Necessity in Thucydides, 28
forms, in ancient greek abstract nominal generally, definition of Joho (2022), Style and Necessity in Thucydides, 8, 27
forms, in ancient greek abstract nominal generally, indications of time of day frequent in subject position Joho (2022), Style and Necessity in Thucydides, 37
forms, in ancient greek abstract nominal generally, overview of Joho (2022), Style and Necessity in Thucydides, 26, 27, 28
forms, in codex tchacos, imperfect verb Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 18
forms, in cosmos, activity of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 159, 161
forms, in middle platonism d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 101, 102, 105, 108, 113, 216, 217, 218
forms, in mishnah, narrative types and Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 282
forms, in nature/nature, phusis, φύσις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 195
forms, in plato Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 12, 36, 37, 38, 42
forms, in the parmenides d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 108, 112, 113, 114, 115, 116, 117, 208
forms, in tosefta, narrative types and Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 288, 289, 290
forms, intelligible d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 100, 101, 102, 103, 104
forms, intelligible-and-intellective d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 228
forms, interactive speech McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 86, 87, 89
forms, interconnectedness of Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 121, 122, 123, 397
forms, interrelation of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 70, 91, 100
forms, irrealis texts, qatal Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 35
forms, knowledge basic, of Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 220
forms, knowledge/science, epistêmê, ἐπιστήμη‎, of ontology d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 105, 168, 187
forms, lament for the fallen city, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 143
forms, language and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 190, 191, 199
forms, language and style, book of judith, future Gera (2014), Judith, 85, 141, 144, 215, 218, 239, 240, 241, 276, 357, 358, 359, 360, 380, 381, 382, 411, 412, 413, 456
forms, language without d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 199
forms, latin language, republican Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 164, 165
forms, legends, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 444, 448
forms, linguistic analysis, appositive attributive Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 4
forms, literary Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 27
Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 17, 51, 52, 101
forms, logos/logoi, reason principle, λόγος‎/λόγοι‎, as image of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 191, 204
forms, loudness of oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 179, 180
forms, mathematics/mathematical and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 168, 169, 172, 195
forms, mishnaic, chart Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 26
forms, mishnaic, dominant Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 54
forms, mishnaic, negative apodictic Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 54
forms, modification by origen O'Brien (2015), The Demiurge in Ancient Thought, 254
forms, morra, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 162, 239
forms, myths, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 249
forms, names, personal, adaptation of roman nominal Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 471
forms, narrative Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 54
forms, narratives, types and of in mishnah Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 282
forms, narratives, types and of in tosefta Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 288, 289, 290
forms, natural d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 114
forms, nature of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 116, 117
forms, not external to, intellect Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 21, 22, 23, 53, 54, 80, 117, 118, 194, 195, 204, 205, 206, 207, 208, 209, 210
forms, oaths, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 166, 183, 185
forms, occentatio, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 176, 178, 179, 180, 181
forms, of address Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38, 39, 52
forms, of address used by, babylonian rabbis, sages Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 39
forms, of address used by, palestinian rabbis, sages Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 38, 39
forms, of agri cultura, linguistic Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 66, 67, 68, 69, 70, 71
forms, of amun, and sea, aniconic Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 253
forms, of artefacts Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 33
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 174, 180
forms, of beauty Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 82, 85, 86, 89, 90, 96, 108, 117, 118
forms, of book of greek tobit, intermediate Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 54, 164, 188
forms, of book of greek tobit, long Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 21, 22, 32, 43, 44, 54, 58, 59, 116, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 133, 136, 137, 138, 140, 141, 157, 164, 173, 177, 185, 186, 188, 189
forms, of book of greek tobit, short Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 21, 22, 32, 43, 54, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 136, 137, 138, 139, 164, 185, 187, 188, 189
forms, of book of tobit, hebrew fagius, p. Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 119, 136, 201, 217
forms, of book of tobit, hebrew gaster, m. Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 173
forms, of book of tobit, hebrew münster, s. Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 21, 44, 119, 136, 210
forms, of book of tobit, medieval aramaic, neubauer Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 136, 210
forms, of book of tobit, qumran aramaic, 4q196-199 Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 77, 120, 121, 122, 123, 124, 126, 129, 130, 137, 157, 173, 174, 186, 187, 189, 201, 215, 221
forms, of book of tobit, qumran hebrew, 4q200 Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 21, 116, 201
forms, of book of tobit, vetus latina latin long Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 21, 22, 28, 32, 54, 105, 116, 119, 120, 124, 125, 126, 127, 128, 129, 130, 132, 133, 136, 137, 138, 173, 177, 185, 186, 187, 188, 189, 190
forms, of book of tobit, vulgate latin short Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 20, 21, 54, 76, 92, 105, 119, 120, 126, 128, 130, 132, 133, 136, 187, 188, 189, 190
forms, of christianity, conversion, to non-nicene Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 78
forms, of courage Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 167
forms, of dialogue Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 93
forms, of divination, incubation, as alternative to other Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28
forms, of divination, incubation, sanctuaries with both incubation and other Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 28
forms, of evils d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113, 114, 117, 121, 199
forms, of exemplarity, self-reflexive Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 160, 161, 162, 163, 164, 165, 171, 172, 173, 174, 175, 176, 177, 178, 179
forms, of first thought, three van den Broek (2013), Gnostic Religion in Antiquity, 61, 62
forms, of gods in dreams, dreams and dream interpreters, physical Johnston (2008), Ancient Greek Divination, 164, 165
forms, of heaven d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 114
forms, of individuals Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 129, 130, 131, 171, 290, 335
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 107, 108, 109, 191
forms, of intentionality Mackey (2022), Belief and Cult: Rethinking Roman Religion, 265
forms, of justice Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 96, 142, 157, 167, 180
forms, of knowing Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 19, 172
forms, of letters, animals, in Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 285
forms, of mindfulness, masculine/feminine Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 55, 57, 110
forms, of osiris, osiris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 485
forms, of philosophical, communication Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 176, 177, 178, 179, 180, 181, 182, 183
forms, of political power power autocratic, regimes Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 19
forms, of prayer Parker (2005), Polytheism and Society at Athens, 15, 39
forms, of questioning Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 80
forms, of republican Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 155, 156, 164
forms, of resistance, embodied Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 49
forms, of soul, lat. animus = gr. psychē, different Tsouni (2019), Antiochus and Peripatetic Ethics, 199
forms, of sozein various Jim (2022), Saviour Gods and Soteria in Ancient Greece, 1, 25, 26, 28
forms, of style, hermogenes, on the MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 146
forms, of temperance Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 167
forms, of the fine Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 167
forms, of the four species d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102, 103, 104, 114, 151
forms, of the good Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 96, 124, 128, 129, 130, 131, 138, 156, 159, 167, 178, 257
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 252
forms, of vices Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 168
forms, of vision, three Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 251
forms, of will, emotions, passio, perturbatio, as Nisula (2012), Augustine and the Functions of Concupiscence, 233, 234, 237
forms, of worship?, temple, replaced by higher Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 247
forms, of φύομαι, perfect Joho (2022), Style and Necessity in Thucydides, 110, 111, 112, 113, 114, 116, 117, 121, 124, 148, 149, 153, 154, 304
forms, on world, christians imposing geometrical d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 312
forms, or ‘ideas’, plato Tsouni (2019), Antiochus and Peripatetic Ethics, 68, 137, 149, 169
forms, oral flagitatio, and status Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 162, 173
forms, oral flagitatio, chiastic Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 173, 178
forms, oral flagitatio, loudness of Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 173, 176, 177, 192
forms, order of nature/nature, phusis, φύσις‎, as argument for d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113, 242
forms, paradigm of dance, of the Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 42
forms, past tense verb Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 16, 17
forms, patrizi on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 309
forms, pausanias, and coexistence of Gaifman (2012), Aniconism in Greek Antiquity, 70, 71, 72, 73, 74
forms, pelinna tablet, of 485/486, interactive speech McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 86
forms, persistence past currency, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 19
forms, plato Dimas Falcon and Kelsey (2022), Aristotle: On Generation and Corruption Book II Introduction, Translation, and Interpretative Essays, 200, 208, 210, 227
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 64, 65, 69, 70, 71, 72, 73, 75, 84, 85, 91, 92, 95, 96, 99, 114, 118, 121, 129, 130, 131, 189, 190, 192, 193, 195, 198, 274, 275, 276
forms, plato on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 101, 102
forms, plato, doctrine of the Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217
forms, plato, on Osborne (1996), Eros Unveiled: Plato and the God of Love. 193
forms, plato, on the Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 58, 196
forms, plato, platonic Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 38
forms, plato, theory of Damm (2018), Religions and Education in Antiquity, 115
Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 78
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 224, 261, 292, 293, 294, 295, 296, 297, 298
Segev (2017), Aristotle on Religion, 8, 30, 31, 33, 41, 42, 43, 44, 45, 46, 47
forms, platonic Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 27, 179, 183, 188, 189, 193, 194, 310, 312, 318, 320, 322, 323, 346
Celykte (2020), The Stoic Theory of Beauty. 125, 176, 177
Hoenig (2018), Plato's Timaeus and the Latin Tradition, 166, 167, 209
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65, 83, 86, 88, 89, 92, 107, 177
Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 146, 147, 153, 200
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 127, 178
Osborne (2001), Irenaeus of Lyons, 29, 42, 74, 89, 163, 167, 254
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 129, 131, 132, 133, 147
Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 26, 40, 53, 55, 58, 59, 61, 64, 65, 66, 67, 74, 76, 226, 230, 232, 237, 238, 239
forms, platonic, and was or will be Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 81
forms, platonic, as first cosmos Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 68
forms, platonic, as generating world Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 62
forms, platonic, as model Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 52
forms, platonic, as objects of nous Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 57
forms, platonic, as thoughts Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 105
forms, platonic, contemplation of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 169
forms, platonic, in intellect Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 167
forms, platonic, in timaeus Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 116
forms, platonic, inferior Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 64, 65
forms, platonic, intelligible Hoenig (2018), Plato's Timaeus and the Latin Tradition, 178
forms, platonic, of the good Hoenig (2018), Plato's Timaeus and the Latin Tradition, 13
forms, platonic, rejected by alexander Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 43
forms, platonic, thought of all-at-once Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 155
forms, platonic, world of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 154
forms, platonism, theory of James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 31, 52, 124
forms, plerôma eidôn, πλήρωμα being-life-intellect as plenitude of εἰδῶν‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 107, 109, 120
forms, plotinus on d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 102, 261
forms, plural Burton (2009), Dionysus and Rome: Religion and Literature, 29
forms, popular history, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 230, 459
forms, popular knowledge, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 5, 6, 214, 435, 436, 437, 474
forms, potency/power, dunamis, δύναμις‎, of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 110
forms, primordial d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 111
forms, procession, prohodos, πρόοδος‎, of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 100, 101, 102, 103, 104, 105, 106, 107
forms, proclus criticism of aristotelian d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 142, 156
forms, prophecy, prose vs. verse Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 237
forms, proverbs, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 258, 441
forms, quiritatio, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 72, 147, 181, 182, 183, 184, 231, 323
forms, range of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113, 114, 115, 117, 199, 247, 248
forms, range, platos, latitude of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 268
forms, realis Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 54
forms, recycled, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 364, 438, 459
forms, refrains, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 155, 173, 174, 178, 180, 334
forms, rough music, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 178
forms, schemata Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 23, 25, 30, 33
forms, self-sufficiency, of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 67
forms, skolia, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 57, 172, 241
forms, slave tales, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 473
forms, soldiers songs, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 10, 150, 162, 216
forms, soter, participle Jim (2022), Saviour Gods and Soteria in Ancient Greece, 19
forms, soul, contains Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65, 70, 86, 91, 92
forms, sozein passive Jim (2022), Saviour Gods and Soteria in Ancient Greece, 21, 32, 85, 91, 92, 94
forms, stoic rejection of O'Brien (2015), The Demiurge in Ancient Thought, 90
forms, tall tales, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 454, 464, 469
forms, theory of four O'Brien (2015), The Demiurge in Ancient Thought, 27
forms, thessaly tablet, of and epigraphy, interactive speech McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 86
forms, thoughts of god Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 119
forms, thurii tablet, of 487, interactive speech McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 86
forms, thurii tablet, of 488, interactive speech McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 86
forms, transcendence of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 66, 108, 113, 114, 116, 142, 168, 169, 172, 191, 195, 199, 227, 228
forms, verbal dueling, oral Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 10, 95, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 162, 164, 165, 166, 167, 168, 169, 170, 171, 228
forms, verbal oral dueling, amoibaic Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 154, 156, 158, 164, 167
forms, verbal oral dueling, chiastic Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 154, 160, 165
forms, verbal oral dueling, how to lose Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 160, 166, 168, 176
forms, verbal oral dueling, speed of Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 166, 167
forms, with static implications, abstract nominal phrases in thucydides, and perfect Joho (2022), Style and Necessity in Thucydides, 90, 110, 114, 124, 167, 168, 171, 176, 177, 178, 179, 186, 187, 231, 232, 276, 277, 278, 304
forms, without matter, sensibility, αἴσθησις, as receptive of Kelsey (2021), Mind and World in Aristotle's De Anima 107, 108, 109
forms, world soul and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 124, 126
forms/being, existence, huparxis, ὕπαρξις‎, of the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 111, 112, 113, 117, 121, 141, 203, 217, 227
forms/noetic, realm, unknowable/unknowability of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 227, 228, 231, 232
formulae, longer, form, baptismal Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 87
form’s, work in inheritance Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 65, 66, 188, 198, 199, 200, 201, 202
form’s, work through, material, matter, ὑλή Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 58, 147, 181
ideas/forms, participation, methexis, μέθεξις‎, among d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 91
intelligible/forms, in chaldaean oracles d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113, 216, 217, 218, 219, 232
rhetoric, form, of diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 110
uniformity, of form, monoeides Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 37, 276, 281, 294

List of validated texts:
89 validated results for "form"
1. Septuagint, Tobit, 1.6-1.7 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Aḥiqar, textual forms • language and style, Book of Judith, future forms

 Found in books: Gera (2014), Judith, 359; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 145

sup>
1.6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7 of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem;'' None
2. Hebrew Bible, Deuteronomy, 17.12 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • herem, in the form of a field • language and style, Book of Judith, future forms

 Found in books: Gera (2014), Judith, 359; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77

sup>
17.12 וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃'' None
sup>
17.12 And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel.'' None
3. Hebrew Bible, Exodus, 32.13, 32.29 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • form, of speech • herem, in the form of a field • language and style, Book of Judith, future forms

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 175; Gera (2014), Judith, 85; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 77

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32.13 זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃
32.29
וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה׃'' None
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32.13 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’
32.29
And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’'' None
4. Hebrew Bible, Genesis, 1.1-1.2, 2.7, 4.16, 14.18, 18.1-18.15, 32.28-32.29, 32.31, 40.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Dreams and visions, form criticism/classification, symbolic dreams • Sacrifices, As a Form of Prayer • Symbolic, The Default Form of Execution • Tehom (deep), as feminine form in Hebrew • Three Forms of First Thought • Tobit, frame, historical • form • form(s), • form, abbreviated • form, of storytelling • forms • forms of dialogue • framing, • grammatical archive, commentarial strategies, question and answer form (ζητήματα καὶ λύσεις) • language and style, Book of Judith, future forms • plural forms • soul reflected by, wisdom as form of • wisdom, as a form of sight

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99, 198, 266, 267; Burton (2009), Dionysus and Rome: Religion and Literature, 29; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 3; Gera (2014), Judith, 141; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 166; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 142; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121, 122, 151, 206; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 93; Robbins et al. (2017), The Art of Visual Exegesis, 374; Schwartz (2008), 2 Maccabees, 203; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 209; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 39; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20; van den Broek (2013), Gnostic Religion in Antiquity, 62

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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
4.16
וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
14.18
וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃
18.1
וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
18.1
וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.2 וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.2 וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.3 וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3 וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4 יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5 וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6 וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7 וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9 וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃' 18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃
18.12
וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
18.13
וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃
18.14
הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃
18.15
וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃
32.28
וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29 וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃
32.31
וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃
40.19
בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל־עֵץ וְאָכַל הָעוֹף אֶת־בְּשָׂרְךָ מֵעָלֶיךָ׃'' None
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1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
2.7
Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
4.16
And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
14.18
And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
18.1
And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; 18.2 and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth, 18.3 and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant. 18.4 Let now a little water be fetched, and wash your feet, and recline yourselves under the tree. 18.5 And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’ 18.6 And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’ 18.7 And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it. 18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. 18.9 And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’
18.10
And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—
18.11
Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—
18.12
And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
18.13
And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?
18.14
Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’
18.15
Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’
32.28
And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’ 32.29 And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’
32.31
And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’
40.19
within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.’' ' None
5. Hebrew Bible, Numbers, 11.21 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • form • frame narrative/story

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 186; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 58

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11.21 וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃'' None
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11.21 And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!'' None
6. Hebrew Bible, Joshua, 7.25 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Symbolic, The Default Form of Execution • herem, in the form of a field

 Found in books: Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 194; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 136

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7.25 וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ יְהוָה בַּיּוֹם הַזֶּה וַיִּרְגְּמוּ אֹתוֹ כָל־יִשְׂרָאֵל אֶבֶן וַיִּשְׂרְפוּ אֹתָם בָּאֵשׁ וַיִּסְקְלוּ אֹתָם בָּאֲבָנִים׃'' None
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7.25 And Joshua said: ‘Why hast thou troubled us? the LORD shall trouble thee this day.’ And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.'' None
7. Hesiod, Works And Days, 203-212 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Sophocles, form of myth before • form criticism

 Found in books: Rutter and Sparkes (2012), Word and Image in Ancient Greece, 129; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 306

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203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον'204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 211 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις. ' None
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203 The bad will harm the good whom they shall maim'204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 211 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know ' None
8. Homer, Iliad, 2.34, 2.52, 5.53, 5.385, 24.371 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Form • Many-formed • Panhellenism, Panhellenic cult community, forging of • form • sozein, various forms of

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 85; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 25; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 128, 129; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 132, 137, 186, 187

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2.34 αἱρείτω εὖτʼ ἄν σε μελίφρων ὕπνος ἀνήῃ.
2.52
οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα·
5.53
ἀλλʼ οὔ οἱ τότε γε χραῖσμʼ Ἄρτεμις ἰοχέαιρα,
5.385
τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης
24.371
σεῦ ἀπαλεξήσαιμι· φίλῳ δέ σε πατρὶ ἐΐσκω.'' None
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2.34 For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go.
2.52
but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. ' "
5.53
did Atreus' son Menelaus slay with his sharp spear, even him the mighty hunter; for Artemis herself had taught him to smite all wild things that the mountain forest nurtureth. Yet in no wise did the archer Artemis avail him now, neither all that skill in archery wherein of old he excelled; " 5.385 So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea,
24.371
But as for me, I will nowise harm thee, nay, I will even defend thee against another; for like unto my dear father art thou in mine eyes. '' None
9. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Forms • Greek forms of Book of Tobit, long • Sophocles, form of myth before • concept, forging theoric communities • sozein, various forms of • tragedy, forging social convictions

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 208; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 25; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 128; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 123, 127; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 58

10. Hebrew Bible, Ezekiel, 34.6, 34.10 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Shepherd-form • language and style, Book of Judith, future forms

 Found in books: Gera (2014), Judith, 218, 456; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 161

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34.6 יִשְׁגּוּ צֹאנִי בְּכָל־הֶהָרִים וְעַל כָּל־גִּבְעָה רָמָה וְעַל כָּל־פְּנֵי הָאָרֶץ נָפֹצוּ צֹאנִי וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ׃' ' None
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34.6 My sheep wandered through all the mountains, and upon every high hill, yea, upon all the face of the earth were My sheep scattered, and there was none that did search or seek.
34.10
Thus saith the Lord GOD: Behold, I am against the shepherds; and I will require My sheep at their hand, and cause them to cease from feeding the sheep; neither shall the shepherds feed themselves any more; and I will deliver My sheep from their mouth, that they may not be food for them.'' None
11. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Sophocles, and rhetoric/tragedy as a rhetorical form • sozein, passive forms

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 32; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 279; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 186

12. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Athenaeus (author), framing language • transcendence of Forms

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 66

13. Hebrew Bible, Nehemiah, 9.13 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • form • form, of prayer

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 186, 189; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205

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9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃'' None
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9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;'' None
14. Herodotus, Histories, 4.11, 4.32-4.35, 9.104 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Forms of address,, civic • Thebes, elites forging civic and regional integration • identity, forged in performances of myth and ritual • language and style, Book of Judith, future forms • sozein, passive forms

 Found in books: Gera (2014), Judith, 215; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 32; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 123, 385; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 83

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4.11 ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην.
4.32
Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες. ὡς δὲ ἐγὼ δοκέω, οὐδʼ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλʼ Ἡσιόδῳ μὲν ἐστὶ περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε. 4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. 4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. 4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.
9.104
Μιλησίοισι δὲ προσετέτακτο μὲν ἐκ τῶν Περσέων τὰς διόδους τηρέειν σωτηρίης εἵνεκά σφι, ὡς ἢν ἄρα σφέας καταλαμβάνῃ οἷά περ κατέλαβε, ἔχοντες ἡγεμόνας σώζωνται ἐς τὰς κορυφὰς τῆς Μυκάλης. ἐτάχθησαν μέν νυν ἐπὶ τοῦτο τὸ πρῆγμα οἱ Μιλήσιοι τούτου τε εἵνεκεν καὶ ἵνα μὴ παρεόντες ἐν τῷ στρατοπέδῳ τι νεοχμὸν ποιέοιεν· οἳ δὲ πᾶν τοὐναντίον τοῦ προστεταγμένου ἐποίεον, ἄλλας τε κατηγεόμενοί σφι ὁδοὺς φεύγουσι, αἳ δὴ ἔφερον ἐς τοὺς πολεμίους, καὶ τέλος αὐτοί σφι ἐγίνοντο κτείνοντες πολεμιώτατοι. οὕτω δὴ τὸ δεύτερον Ἰωνίη ἀπὸ Περσέων ἀπέστη.'' None
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4.11 There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before),,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty." "
4.32
Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem 4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos.
9.104
The Persians had for their own safety appointed the Milesians to watch the passes, so that if anything should happen to the Persian army such as did happen to it, they might have guides to bring them safely to the heights of Mykale. This was the task to which the Milesians were appointed for the reason mentioned above and so that they might not be present with the army and so turn against it. They acted wholly contrary to the charge laid upon them; they misguided the fleeing Persians by ways that led them among their enemies, and at last they themselves became their worst enemies and killed them. In this way Ionia revolted for the second time from the Persians.'" None
15. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plato, theory of Forms • Platonism, theory of Forms

 Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 52; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 294

439d ΚΡ. ἔμοιγε δοκεῖ, ὦ Σώκρατες, εἶναι . ΣΩ. αὐτὸ τοίνυν ἐκεῖνο σκεψώμεθα, μὴ εἰ πρόσωπόν τί ἐστιν καλὸν ἤ τι τῶν τοιούτων, καὶ δοκεῖ ταῦτα πάντα ῥεῖν· ἀλλʼ αὐτό, φῶμεν, τὸ καλὸν οὐ τοιοῦτον ἀεί ἐστιν οἷόν ἐστιν; ΚΡ. ἀνάγκη. ΣΩ. ἆρʼ οὖν οἷόν τε προσειπεῖν αὐτὸ ὀρθῶς, εἰ ἀεὶ ὑπεξέρχεται, πρῶτον μὲν ὅτι ἐκεῖνό ἐστιν, ἔπειτα ὅτι τοιοῦτον, ἢ ἀνάγκη ἅμα ἡμῶν λεγόντων ἄλλο αὐτὸ εὐθὺς γίγνεσθαι καὶ ὑπεξιέναι καὶ μηκέτι οὕτως ἔχειν; ΚΡ. ἀνάγκη.'' None439d Cratylus. I think there is, Socrates. Socrates. Then let us consider the absolute, not whether a particular face, or something of that sort, is beautiful, or whether all these things are in flux. Is not, in our opinion, absolute beauty always such as it is? Cratylus. That is inevitable. Socrates. Can we, then, if it is always passing away, correctly say that it is this, then that it is that, or must it inevitably, in the very instant while we are speaking, become something else and pass away and no longer be what it is? Cratylus. That is inevitable.'' None
16. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenaeus (author), framing language • Literary/literature, form of P’s dialogues • Sophocles, and rhetoric/tragedy as a rhetorical form • enmattered Forms (enhula eidê, ἔνυλα εἴδη‎)

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 280; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 146

502c ἡδονὴν μᾶλλον ὥρμηται καὶ τὸ χαρίζεσθαι τοῖς θεαταῖς. ΣΩ. οὐκοῦν τὸ τοιοῦτον, ὦ Καλλίκλεις, ἔφαμεν νυνδὴ κολακείαν εἶναι; ΚΑΛ. πάνυ γε. ΣΩ. φέρε δή, εἴ τις περιέλοι τῆς ποιήσεως πάσης τό τε μέλος καὶ τὸν ῥυθμὸν καὶ τὸ μέτρον, ἄλλο τι ἢ λόγοι γίγνονται τὸ λειπόμενον; ΚΑΛ. ἀνάγκη. ΣΩ. οὐκοῦν πρὸς πολὺν ὄχλον καὶ δῆμον οὗτοι λέγονται οἱ λόγοι; ΚΑΛ. φημί. ΣΩ. δημηγορία ἄρα τίς ἐστιν ἡ ποιητική.' ' None502c he is bent rather upon pleasure and the gratification of the spectators. Soc. Well now, that kind of thing, Callicles, did we say just now, is flattery ? Call. Certainly. Soc. Pray then, if we strip any kind of poetry of its melody, its rhythm and its meter, we get mere speeches as the residue, do we not? Call. That must be so. Soc. And those speeches are spoken to a great crowd of people? Call. Yes. Soc. Hence poetry is a kind of public speaking.' ' None
17. Plato, Minos, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms • concept, forging theoric communities • tragedy, forging social convictions

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 208; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92

319b ἐγκωμιάζουσι, τούτου ἕνεκα φράσω, ἵνα μὴ ἄνθρωπος ὢν ἀνθρώπου εἰς ἥρω Διὸς ὑὸν λόγῳ ἐξαμαρτάνῃς. Ὅμηρος γὰρ περὶ Κρήτης λέγων ὅτι πολλοὶ ἄνθρωποι ἐν αὐτῇ εἰσιν καὶ ἐνενήκοντα πόληες, τῇσι δέ, φησίν— ἔνι Κνωσὸς μεγάλη πόλις, ἔνθα τε Μίνως ἐννέωρος βασίλευε Διὸς μεγάλου ὀαριστής. Hom. Od. 19.179'' None319b and Hesiod, my purpose is to prevent you, a man sprung from a man, from making a mistake in regard to a hero who was the son of Zeus. For Homer, in telling of Crete that there were in it many men and ninety cities, says: And amongst them is the mighty city of Cnossos, where Minos was king, having colloquy with mighty Zeus in the ninth year. Hom. Od. 19.179'' None
18. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Plato, doctrine of the Forms • form, eternality of • form, uniformity of (monoeides)

 Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 36, 37; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217

130b ἄγασθαι τῆς ὁρμῆς τῆς ἐπὶ τοὺς λόγους. καί μοι εἰπέ, αὐτὸς σὺ οὕτω διῄρησαι ὡς λέγεις, χωρὶς μὲν εἴδη αὐτὰ ἄττα, χωρὶς δὲ τὰ τούτων αὖ μετέχοντα; καί τί σοι δοκεῖ εἶναι αὐτὴ ὁμοιότης χωρὶς ἧς ἡμεῖς ὁμοιότητος ἔχομεν, καὶ ἓν δὴ καὶ πολλὰ καὶ πάντα ὅσα νυνδὴ Ζήνωνος ἤκουες;'' None130b he said, what an admirable talent for argument you have! Tell me, did you invent this distinction yourself, which separates abstract ideas from the things which partake of them? And do you think there is such a thing as abstract likeness apart from the likeness which we possess, and abstract one and many, and the other abstractions of which you heard Zeno speaking just now?'' None
19. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenaeus (author), framing language • Being-Life-Intellect as plenitude of Forms (plerôma eidôn, πλήρωμα εἰδῶν‎) • Forms • Plato, Forms • Plato, forms or ‘ideas’ • Plato, on Forms and properties • form • form, as causes • form, eternality of • form, imperceptibility of • form, of beauty • form, of large • form, unchanging character of • form, uniformity of (monoeides) • forms, Platonic

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 396; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 230, 278, 279, 284, 294; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 87; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 249; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 139; Long (2019), Immortality in Ancient Philosophy, 32, 98; Tsouni (2019), Antiochus and Peripatetic Ethics, 137; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 69, 72, 75, 274; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 120

62b καὶ γὰρ ἂν δόξειεν, ἔφη ὁ Σωκράτης, οὕτω γ’ εἶναι ἄλογον: οὐ μέντοι ἀλλ’ ἴσως γ’ ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ’ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται καὶ οὐ ῥᾴδιος διιδεῖν: οὐ μέντοι ἀλλὰ τόδε γέ μοι δοκεῖ, ὦ Κέβης, εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι. ἢ σοὶ οὐ δοκεῖ οὕτως; ἔμοιγε, φησὶν ὁ Κέβης . 62c οὐκοῦν, ἦ δ’ ὅς, καὶ σὺ ἂν τῶν σαυτοῦ κτημάτων εἴ τι αὐτὸ ἑαυτὸ ἀποκτεινύοι, μὴ σημήναντός σου ὅτι βούλει αὐτὸ τεθνάναι, χαλεπαίνοις ἂν αὐτῷ καί, εἴ τινα ἔχοις τιμωρίαν, τιμωροῖο ἄν; πάνυ γ᾽, ἔφη. 73c τῇδ’ ἔγωγε, ἦ δ’ ὅς. ὁμολογοῦμεν γὰρ δήπου, εἴ τίς τι ἀναμνησθήσεται, δεῖν αὐτὸν τοῦτο πρότερόν ποτε ἐπίστασθαι. πάνυ γ᾽, ἔφη. 73d ἔλαβεν; πῶς λέγεις; οἷον τὰ τοιάδε: ἄλλη που ἐπιστήμη ἀνθρώπου καὶ λύρας. πῶς γὰρ οὔ; οὐκοῦν οἶσθα ὅτι οἱ ἐρασταί, ὅταν ἴδωσιν λύραν ἢ ἱμάτιον ἢ ἄλλο τι οἷς τὰ παιδικὰ αὐτῶν εἴωθε χρῆσθαι, πάσχουσι τοῦτο: ἔγνωσάν τε τὴν λύραν καὶ ἐν τῇ διανοίᾳ ἔλαβον τὸ εἶδος τοῦ παιδὸς οὗ ἦν ἡ λύρα; τοῦτο δέ ἐστιν ἀνάμνησις: ὥσπερ γε καὶ Σιμμίαν τις ἰδὼν πολλάκις κέβητος ἀνεμνήσθη, καὶ ἄλλα που μυρία τοιαῦτ’ ἂν εἴη. μυρία μέντοι νὴ Δία, ἔφη ὁ Σιμμίας . 79d ὅταν δέ γε αὐτὴ καθ’ αὑτὴν σκοπῇ, ἐκεῖσε οἴχεται εἰς τὸ καθαρόν τε καὶ ἀεὶ ὂν καὶ ἀθάνατον καὶ ὡσαύτως ἔχον, καὶ ὡς συγγενὴς οὖσα αὐτοῦ ἀεὶ μετ’ ἐκείνου τε γίγνεται, ὅτανπερ αὐτὴ καθ᾽ αὑτὴν γένηται καὶ ἐξῇ αὐτῇ, καὶ πέπαυταί τε τοῦ πλάνου καὶ περὶ ἐκεῖνα ἀεὶ κατὰ ταὐτὰ ὡσαύτως ἔχει, ἅτε τοιούτων ἐφαπτομένη: καὶ τοῦτο αὐτῆς τὸ πάθημα φρόνησις κέκληται; παντάπασιν, ἔφη, καλῶς καὶ ἀληθῆ λέγεις, ὦ Σώκρατες . ποτέρῳ οὖν αὖ σοι δοκεῖ τῷ εἴδει καὶ ἐκ τῶν πρόσθεν καὶ ἐκ 80b τάδε ἡμῖν συμβαίνει, τῷ μὲν θείῳ καὶ ἀθανάτῳ καὶ νοητῷ καὶ μονοειδεῖ καὶ ἀδιαλύτῳ καὶ ἀεὶ ὡσαύτως κατὰ ταὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον εἶναι ψυχή, τῷ δὲ ἀνθρωπίνῳ καὶ θνητῷ καὶ πολυειδεῖ καὶ ἀνοήτῳ καὶ διαλυτῷ καὶ μηδέποτε κατὰ ταὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον αὖ εἶναι σῶμα. ἔχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὦ φίλε Κέβης, ᾗ οὐχ οὕτως ἔχει; οὐκ ἔχομεν. unit="para"/τί οὖν; τούτων οὕτως ἐχόντων ἆρ’ οὐχὶ σώματι μὲν ταχὺ διαλύεσθαι προσήκει, ψυχῇ δὲ αὖ τὸ παράπαν ἀδιαλύτῳ εἶναι ἢ ἐγγύς τι τούτου; 93a τινὶ συνθέσει προσήκειν ἄλλως πως ἔχειν ἢ ὡς ἂν ἐκεῖνα ἔχῃ ἐξ ὧν ἂν συγκέηται; οὐδαμῶς. unit="para"/οὐδὲ μὴν ποιεῖν τι, ὡς ἐγᾦμαι, οὐδέ τι πάσχειν ἄλλο παρ’ ἃ ἂν ἐκεῖνα ἢ ποιῇ ἢ πάσχῃ; συνέφη. /οὐκ ἄρα ἡγεῖσθαί γε προσήκει ἁρμονίαν τούτων ἐξ ὧν ἂν συντεθῇ, ἀλλ᾽ ἕπεσθαι. συνεδόκει. πολλοῦ ἄρα δεῖ ἐναντία γε ἁρμονία κινηθῆναι ἂν ἢ φθέγξασθαι ἤ τι ἄλλο ἐναντιωθῆναι τοῖς αὑτῆς μέρεσιν. πολλοῦ μέντοι, ἔφη. τί δέ; οὐχ οὕτως ἁρμονία πέφυκεν εἶναι ἑκάστη ἁρμονία ὡς ἂν ἁρμοσθῇ; οὐ μανθάνω, ἔφη. ἢ οὐχί, ἦ δ’ ὅς, ἂν μὲν μᾶλλον ἁρμοσθῇ καὶ ἐπὶ πλέον, 96a ἐγὼ οὖν σοι δίειμι περὶ αὐτῶν, ἐὰν βούλῃ, τά γε ἐμὰ πάθη: ἔπειτα ἄν τί σοι χρήσιμον φαίνηται ὧν ἂν λέγω, πρὸς τὴν πειθὼ περὶ ὧν δὴ λέγεις χρήσῃ. ἀλλὰ μήν, ἔφη ὁ Κέβης, βούλομαί γε. ἄκουε τοίνυν ὡς ἐροῦντος. ἐγὼ γάρ, ἔφη, ὦ Κέβης, νέος ὢν θαυμαστῶς ὡς ἐπεθύμησα ταύτης τῆς σοφίας ἣν δὴ καλοῦσι περὶ φύσεως ἱστορίαν: ὑπερήφανος γάρ μοι ἐδόκει εἶναι, εἰδέναι τὰς αἰτίας ἑκάστου, διὰ τί γίγνεται ἕκαστον καὶ διὰ τί ἀπόλλυται καὶ διὰ τί ἔστι. καὶ πολλάκις 100a τινὰ οὐκ ἔοικεν: οὐ γὰρ πάνυ συγχωρῶ τὸν ἐν τοῖς λόγοις σκοπούμενον τὰ ὄντα ἐν εἰκόσι μᾶλλον σκοπεῖν ἢ τὸν ἐν τοῖς ἔργοις. ἀλλ’ οὖν δὴ ταύτῃ γε ὥρμησα, καὶ ὑποθέμενος ἑκάστοτε λόγον ὃν ἂν κρίνω ἐρρωμενέστατον εἶναι, ἃ μὲν ἄν μοι δοκῇ τούτῳ συμφωνεῖν τίθημι ὡς ἀληθῆ ὄντα, καὶ περὶ αἰτίας καὶ περὶ τῶν ἄλλων ἁπάντων ὄντων, ἃ δ’ ἂν μή, ὡς οὐκ ἀληθῆ. βούλομαι δέ σοι σαφέστερον εἰπεῖν ἃ λέγω: οἶμαι γάρ σε νῦν οὐ μανθάνειν. unit="para"/οὐ μὰ τὸν Δία, ἔφη ὁ Κέβης, οὐ σφόδρα.' 102d ὑπερέχειν τὴν σμικρότητα ὑπέχων, τῷ δὲ τὸ μέγεθος τῆς σμικρότητος παρέχων ὑπερέχον. καὶ ἅμα μειδιάσας, ἔοικα, ἔφη, καὶ συγγραφικῶς ἐρεῖν, ἀλλ’ οὖν ἔχει γέ που ὡς λέγω. συνέφη. λέγω δὴ τοῦδ’ ἕνεκα, βουλόμενος δόξαι σοὶ ὅπερ ἐμοί. ἐμοὶ γὰρ φαίνεται οὐ μόνον αὐτὸ τὸ μέγεθος οὐδέποτ’ ἐθέλειν ἅμα μέγα καὶ σμικρὸν εἶναι, ἀλλὰ καὶ τὸ ἐν ἡμῖν μέγεθος οὐδέποτε προσδέχεσθαι τὸ σμικρὸν οὐδ’ ἐθέλειν ὑπερέχεσθαι, ἀλλὰ δυοῖν τὸ ἕτερον, ἢ φεύγειν καὶ ὑπεκχωρεῖν ὅταν αὐτῷ ' None62b but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes, 62c I do. Well then, said he, if one of your chattels should kill itself when you had not indicated that you wished it to die, would you be angry with it and punish it if you could? Certainly, he replied. Then perhaps from this point of view it is not unreasonable to say that a man must not kill himself until god sends some necessity upon him, such as has now come upon me. That, said Cebes, seems sensible. But what you said just now, Socrates, that philosophers ought to be ready and willing to die, that seem 73c what you were going to say. It was this, said he. We agree, I suppose, that if anyone is to remember anything, he must know it at some previous time? Certainly, said he. Then do we agree to this also, that when knowledge comes in such a way, it is recollection? What I mean is this: If a man, when he has heard or seen or in any other way perceived a thing, knows not only that thing, but also has a perception of some other thing, the knowledge of which is not the same, but different, are we not right in saying that 73d he recollects the thing of which he has the perception? What do you mean? Let me give an example. Knowledge of a man is different from knowledge of a lyre. of course. Well, you know that a lover when he sees a lyre or a cloak or anything else which his beloved is wont to use, perceives the lyre and in his mind receives an image of the boy to whom the lyre belongs, do you not? But this is recollection, just as when one sees Simmias, one often remembers Cebes, and I could cite countless such examples. To be sure you could, said Simmias. Now, said he, 79d inquires alone by itself, it departs into the realm of the pure, the everlasting, the immortal and the changeless, and being akin to these it dwells always with them whenever it is by itself and is not hindered, and it has rest from its wanderings and remains always the same and unchanging with the changeless, since it is in communion therewith. And this state of the soul is called wisdom. Is it not so? Socrates, said he, what you say is perfectly right and true. And now again, in view of what we said before and of what has just been said, to which class do you think 80b that the soul is most like the divine and immortal and intellectual and uniform and indissoluble and ever unchanging, and the body, on the contrary, most like the human and mortal and multiform and unintellectual and dissoluble and ever changing. Can we say anything, my dear Cebes, to show that this is not so? No, we cannot. Well then, since this is the case, is it not natural for the body to meet with speedy dissolution and for the soul, on the contrary, to be entirely indissoluble, or nearly so? 93a than that in which the elements are of which it is composed? Certainly not. And it can neither do nor suffer anything other than they do or suffer? He agreed. Then a harmony cannot be expected to lead the elements of which it is composed, but to follow them. He assented. A harmony, then, is quite unable to move or make a sound or do anything else that is opposed to its component parts. Quite unable, said he. Well then, is not every harmony by nature a harmony according as it is harmonized? I do not understand, said Simmias. Would it not, said Socrates, be more completely a harmony 96a Phaedo. Now I will tell you my own experience in the matter, if you wish; then if anything I say seems to you to be of any use, you can employ it for the solution of your difficulty. Certainly, said Cebes, I wish to hear your experiences. Listen then, and I will tell you. When I was young, Cebes, I was tremendously eager for the kind of wisdom which they call investigation of nature. I thought it was a glorious thing to know the causes of everything, why each thing comes into being and why it perishes and why it exists; 100a is not quite accurate; for I do not grant in the least that he who studies realities by means of conceptions is looking at them in images any more than he who studies them in the facts of daily life. However, that is the way I began. I assume in each case some principle which I consider strongest, and whatever seems to me to agree with this, whether relating to cause or to anything else, I regard as true, and whatever disagrees with it, as untrue. But I want to tell you more clearly what I mean; for I think you do not understand now. Not very well, certainly, said Cebes.' 102d urpassing the smallness of the one by exceeding him in height, and granting to the other the greatness that exceeds his own smallness. And he laughed and said, I seem to he speaking like a legal document, but it really is very much as I say. Simmias agreed. I am speaking so because I want you to agree with me. I think it is evident not only that greatness itself will never be great and also small, but that the greatness in us will never admit the small or allow itself to be exceeded. One of two things must take place: either it flees or withdraws when ' None
20. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms • Forms, Platonic • Matter, as related to form • Plato, doctrine of the Forms • Plato, theory of Forms • Plotinus on Forms • beauty of the Forms • contemplation of Forms • form • form(s), • form, as paradigms • form, contemplation of • form, of beauty • forms, as paradigms/formal causes • forms, of virtues • transcendent beauty /Form of beauty • unknowable/unknowability of Forms/noetic realm

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 396; Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 141; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 242, 247, 248, 260, 324; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 28, 216; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 164; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 92; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 297; Long (2019), Immortality in Ancient Philosophy, 46, 54; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 177; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 61, 64; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 58, 59; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 229, 231, 261, 284

245c παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε.' 247c νώτῳ, στάσας δὲ αὐτὰς περιάγει ἡ περιφορά, αἱ δὲ θεωροῦσι τὰ ἔξω τοῦ οὐρανοῦ. 249c εἰς ἓν λογισμῷ συναιρούμενον· τοῦτο δʼ ἐστὶν ἀνάμνησις ἐκείνων ἅ ποτʼ εἶδεν ἡμῶν ἡ ψυχὴ συμπορευθεῖσα θεῷ καὶ ὑπεριδοῦσα ἃ νῦν εἶναί φαμεν, καὶ ἀνακύψασα εἰς τὸ ὂν ὄντως. διὸ δὴ δικαίως μόνη πτεροῦται ἡ τοῦ φιλοσόφου διάνοια· πρὸς γὰρ ἐκείνοις ἀεί ἐστιν μνήμῃ κατὰ δύναμιν, πρὸς οἷσπερ θεὸς ὢν θεῖός ἐστιν. τοῖς δὲ δὴ τοιούτοις ἀνὴρ ὑπομνήμασιν ὀρθῶς χρώμενος, τελέους ἀεὶ τελετὰς τελούμενος, τέλεος ὄντως μόνος γίγνεται· ἐξιστάμενος δὲ τῶν 249d ἀνθρωπίνων σπουδασμάτων καὶ πρὸς τῷ θείῳ γιγνόμενος, νουθετεῖται μὲν ὑπὸ τῶν πολλῶν ὡς παρακινῶν, ἐνθουσιάζων δὲ λέληθεν τοὺς πολλούς. 250b διὰ τὸ μὴ ἱκανῶς διαισθάνεσθαι. δικαιοσύνης μὲν οὖν καὶ σωφροσύνης καὶ ὅσα ἄλλα τίμια ψυχαῖς οὐκ ἔνεστι φέγγος οὐδὲν ἐν τοῖς τῇδε ὁμοιώμασιν, ἀλλὰ διʼ ἀμυδρῶν ὀργάνων μόγις αὐτῶν καὶ ὀλίγοι ἐπὶ τὰς εἰκόνας ἰόντες θεῶνται τὸ τοῦ εἰκασθέντος γένος· κάλλος δὲ τότʼ ἦν ἰδεῖν λαμπρόν, ὅτε σὺν εὐδαίμονι χορῷ μακαρίαν ὄψιν τε καὶ θέαν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετʼ ἄλλου θεῶν, εἶδόν τε καὶ ἐτελοῦντο τῶν τελετῶν ἣν θέμις λέγειν 250c μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. 250d μετʼ ἐκείνων τε ἔλαμπεν ὄν, δεῦρό τʼ ἐλθόντες κατειλήφαμεν αὐτὸ διὰ τῆς ἐναργεστάτης αἰσθήσεως τῶν ἡμετέρων στίλβον ἐναργέστατα. ὄψις γὰρ ἡμῖν ὀξυτάτη τῶν διὰ τοῦ σώματος ἔρχεται αἰσθήσεων, ᾗ φρόνησις οὐχ ὁρᾶται—δεινοὺς γὰρ ἂν παρεῖχεν ἔρωτας, εἴ τι τοιοῦτον ἑαυτῆς ἐναργὲς εἴδωλον παρείχετο εἰς ὄψιν ἰόν—καὶ τἆλλα ὅσα ἐραστά· νῦν δὲ κάλλος μόνον ταύτην ἔσχε μοῖραν, ὥστʼ ἐκφανέστατον εἶναι 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 252c τὸν δʼ ἤτοι θνητοὶ μὲν ἔρωτα καλοῦσι ποτηνόν, ἀθάνατοι δὲ Πτέρωτα, διὰ πτεροφύτορʼ ἀνάγκην. Homeridae τούτοις δὴ ἔξεστι μὲν πείθεσθαι, ἔξεστιν δὲ μή· ὅμως δὲ ἥ γε αἰτία καὶ τὸ πάθος τῶν ἐρώντων τοῦτο ἐκεῖνο τυγχάνει ὄν. 252d καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς 262d τὼ λόγω ἔχοντέ τι παράδειγμα, ὡς ἂν ὁ εἰδὼς τὸ ἀληθὲς προσπαίζων ἐν λόγοις παράγοι τοὺς ἀκούοντας. καὶ ἔγωγε, ὦ Φαῖδρε, αἰτιῶμαι τοὺς ἐντοπίους θεούς· ἴσως δὲ καὶ οἱ τῶν Μουσῶν προφῆται οἱ ὑπὲρ κεφαλῆς ᾠδοὶ ἐπιπεπνευκότες ἂν ἡμῖν εἶεν τοῦτο τὸ γέρας· οὐ γάρ που ἔγωγε τέχνης τινὸς τοῦ λέγειν μέτοχος. ΦΑΙ. ἔστω ὡς λέγεις· μόνον δήλωσον ὃ φῄς. ΣΩ. ἴθι δή μοι ἀνάγνωθι τὴν τοῦ Λυσίου λόγου ἀρχήν. ' None245c is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also' 247c pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region 249c by means of reason the many perceptions of the senses; and this is a recollection of those things which our soul once beheld, when it journeyed with God and, lifting its vision above the things which we now say exist, rose up into real being. And therefore it is just that the mind of the philosopher only has wings, for he is always, so far as he is able, in communion through memory with those things the communion with which causes God to be divine. Now a man who employs such memories rightly is always being initiated into perfect mysteries and he alone becomes truly perfect; 249d but since he separates himself from human interests and turns his attention toward the divine, he is rebuked by the vulgar, who consider him mad and do not know that he is inspired. All my discourse so far has been about the fourth kind of madness, which causes him to be regarded as mad, who, when he sees the beauty on earth, remembering the true beauty, feels his wings growing and longs to stretch them for an upward flight, but cannot do so, and, like a bird, gazes upward and neglects the things below. 250b Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called 250c the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, 250d as I said before, shone in brilliance among those visions; and since we came to earth we have found it shining most clearly through the clearest of our senses; for sight is the sharpest of the physical senses, though wisdom is not seen by it, for wisdom would arouse terrible love, if such a clear image of it were granted as would come through sight, and the same is true of the other lovely realities; but beauty alone has this privilege, and therefore it is most clearly seen 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; 252c Mortals call him winged Love, but the immortals call him The winged One, because he must needs grow wings. You may believe this, or not; but the condition of lovers and the cause of it are just as I have said. Now he who is a follower of Zeus, when seized by love can bear a heavier burden of the winged god; but those who are servants of Ares and followed in his train, when they have been seized by Love and think they have been wronged in any way by the beloved, become murderous and are ready to sacrifice themselves and the beloved. 252d And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him 262d the two discourses contain an example of the way in which one who knows the truth may lead his hearers on with sportive words; and I, Phaedrus, think the divinities of the place are the cause thereof; and perhaps too, the prophets of the Muses, who are singing above our heads, may have granted this boon to us by inspiration; at any rate, I possess no art of speaking. Phaedrus. So be it; only make your meaning clear. Socrates. Read me the beginning of Lysias’ discourse. ' None
21. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athenaeus (author), framing language • Form/Forms/Ideas • Forms • Forms, of artefacts • Hebrew sources, verbal forms • Intellect, Forms not external to • Plato, doctrine of the Forms • Platonic forms • beauty of the Forms • form, of beauty • form, of good • form, singleness of • forms, of the good • frame, frames, • phantastic mimesis,, on ethics of form

 Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 322, 324, 342; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 24, 32, 33, 156; Fowler (2014), Plato in the Third Sophistic, 188, 196; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 164; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 195; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 252; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 124; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 147; Long (2019), Immortality in Ancient Philosophy, 54; Robbins et al. (2017), The Art of Visual Exegesis, 143; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 107; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 276

500c πραγματείας, καὶ μαχόμενον αὐτοῖς φθόνου τε καὶ δυσμενείας ἐμπίμπλασθαι, ἀλλʼ εἰς τεταγμένα ἄττα καὶ κατὰ ταὐτὰ ἀεὶ ἔχοντα ὁρῶντας καὶ θεωμένους οὔτʼ ἀδικοῦντα οὔτʼ ἀδικούμενα ὑπʼ ἀλλήλων, κόσμῳ δὲ πάντα καὶ κατὰ λόγον ἔχοντα, ταῦτα μιμεῖσθαί τε καὶ ὅτι μάλιστα ἀφομοιοῦσθαι. ἢ οἴει τινὰ μηχανὴν εἶναι, ὅτῳ τις ὁμιλεῖ ἀγάμενος, μὴ μιμεῖσθαι ἐκεῖνο; 500d καὶ θεῖος εἰς τὸ δυνατὸν ἀνθρώπῳ γίγνεται· διαβολὴ δʼ ἐν πᾶσι πολλή. 518d τἀγαθόν. ἦ γάρ; 596a βλεπόντων ἀμβλύτερον ὁρῶντες πρότεροι εἶδον.' ' None500c to turn his eyes downward upon the petty affairs of men, and so engaging in strife with them to be filled with envy and hate, but he fixes his gaze upon the things of the eternal and unchanging order, and seeing that they neither wrong nor are wronged by one another, but all abide in harmony as reason bids, he will endeavor to imitate them and, as far as may be, to fashion himself in their likeness and assimilate himself to them. Or do you think it possible not to imitate the things to which anyone attaches himself with admiration? Impossible, he said. Then the lover of wisdom 500d associating with the divine order will himself become orderly and divine in the measure permitted to man. But calumny is plentiful everywhere. Yes, truly. If, then, I said, some compulsion is laid upon him to practise stamping on the plastic matter of human nature in public and private the patterns that he visions there, and not merely to mould and fashion himself, do you think he will prove a poor craftsman of sobriety and justice and all forms of ordinary civic virtue? By no means, he said. But if the multitude become aware 518d And this, we say, is the good, do we not?” Yes. “of this very thing, then,” I said, “there might be an art, an art of the speediest and most effective shifting or conversion of the soul, not an art of producing vision in it, but on the assumption that it possesses vision but does not rightly direct it and does not look where it should, an art of bringing this about.” “Yes, that seems likely,” he said. “Then the other so-called virtues of the soul do seem akin to those of the body. 596a that the dimmer vision sees things in advance of the keener. That is so, he said; but in your presence I could not even be eager to try to state anything that appears to me, but do you yourself consider it. Shall we, then, start the inquiry at this point by our customary procedure? We are in the habit, I take it, of positing a single idea or form in the case of the various multiplicities to which we give the same name. Do you not understand? I do. In the present case, then, let us take any multiplicity you please;' ' None
22. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Form/Forms/Ideas • Forms, Platonic • Forms, contemplation of • Plato, theory of Forms • Soul, contains Forms • form, eternality of • form, of beauty • forms, of beauty • forms, of justice • forms, of the good

 Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 36, 251, 324; Fowler (2014), Plato in the Third Sophistic, 194, 195; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 85, 90, 96, 108, 117, 118; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 295; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 66, 67

188c καὶ ἀνθρώπους πρὸς ἀλλήλους κοινωνία—οὐ περὶ ἄλλο τί ἐστιν ἢ περὶ Ἔρωτος φυλακήν τε καὶ ἴασιν. πᾶσα γὰρ ἀσέβεια φιλεῖ γίγνεσθαι ἐὰν μή τις τῷ κοσμίῳ Ἔρωτι χαρίζηται μηδὲ τιμᾷ τε αὐτὸν καὶ πρεσβεύῃ ἐν παντὶ ἔργῳ, ἀλλὰ τὸν ἕτερον, καὶ περὶ γονέας καὶ ζῶντας καὶ τετελευτηκότας καὶ περὶ θεούς· ἃ δὴ προστέτακται τῇ μαντικῇ ἐπισκοπεῖν τοὺς ἐρῶντας καὶ ἰατρεύειν, καὶ ἔστιν αὖ ἡ' 206a ἐρῶσιν ἅνθρωποι ἢ τοῦ ἀγαθοῦ. ἢ σοὶ δοκοῦσιν; 210a μυηθείης· τὰ δὲ τέλεα καὶ ἐποπτικά, ὧν ἕνεκα καὶ ταῦτα ἔστιν, ἐάν τις ὀρθῶς μετίῃ, οὐκ οἶδʼ εἰ οἷός τʼ ἂν εἴης. ἐρῶ μὲν οὖν, ἔφη, ἐγὼ καὶ προθυμίας οὐδὲν ἀπολείψω· πειρῶ δὲ ἕπεσθαι, ἂν οἷός τε ᾖς. δεῖ γάρ, ἔφη, τὸν ὀρθῶς ἰόντα ἐπὶ τοῦτο τὸ πρᾶγμα ἄρχεσθαι μὲν νέον ὄντα ἰέναι ἐπὶ τὰ καλὰ σώματα, καὶ πρῶτον μέν, ἐὰν ὀρθῶς ἡγῆται ὁ ἡγούμενος, ἑνὸς αὐτὸν σώματος ἐρᾶν καὶ ἐνταῦθα γεννᾶν λόγους καλούς, ἔπειτα δὲ αὐτὸν κατανοῆσαι ὅτι τὸ κάλλος 210e τοιοῦδε. πειρῶ δέ μοι, ἔφη, τὸν νοῦν προσέχειν ὡς οἷόν τε μάλιστα. ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ, θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά, πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν, τοῦτο ἐκεῖνο, ὦ Σώκρατες, οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν, πρῶτον μὲν 211b ἢ ἔν τῳ ἄλλῳ, ἀλλʼ αὐτὸ καθʼ αὑτὸ μεθʼ αὑτοῦ μονοειδὲς ἀεὶ ὄν, τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον, οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν. ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν, σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους. τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ 212a γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ; ἢ οὐκ ἐνθυμῇ, ἔφη, ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται, ὁρῶντι ᾧ ὁρατὸν τὸ καλόν, τίκτειν οὐκ εἴδωλα ἀρετῆς, ἅτε οὐκ εἰδώλου ἐφαπτομένῳ, ἀλλὰ ἀληθῆ, ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ· τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι, καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ; ' None188c namely, all means of communion between gods and men, are only concerned with either the preservation or the cure of Love. For impiety is usually in each case the result of refusing to gratify the orderly Love or to honor and prefer him in all our affairs, and of yielding to the other in questions of duty towards one’s parents whether alive or dead, and also towards the gods. To divination is appointed the task of supervising and treating the health of these Loves; wherefore that art,' 206a ince what men love is simply and solely the good. Or is your view otherwise? 210a but I doubt if you could approach the rites and revelations to which these, for the properly instructed, are merely the avenue. However I will speak of them, she said, and will not stint my best endeavors; only you on your part must try your best to follow. He who would proceed rightly in this business must not merely begin from his youth to encounter beautiful bodies. In the first place, indeed, if his conductor guides him aright, he must be in love with one particular body, and engender beautiful converse therein; 210e aid she, give me the very best of your attention. When a man has been thus far tutored in the lore of love, passing from view to view of beautiful things, in the right and regular ascent, suddenly he will have revealed to him, as he draws to the close of his dealings in love, a wondrous vision, beautiful in its nature; and this, Socrates, is the final object of all those previous toils. First of all, it is ever-existent 211b the earth or sky or any other thing; but existing ever in singularity of form independent by itself, while all the multitude of beautiful things partake of it in such wise that, though all of them are coming to be and perishing, it grows neither greater nor less, and is affected by nothing. So when a man by the right method of boy-loving ascends from these particulars and begins to descry that beauty, he is almost able to lay hold of the final secret. Such is the right approach 212a Do you call it a pitiful life for a man to lead—looking that way, observing that vision by the proper means, and having it ever with him? Do but consider, she said, that there only will it befall him, as he sees the beautiful through that which makes it visible, to breed not illusions but true examples of virtue, since his contact is not with illusion but with truth. So when he has begotten a true virtue and has reared it up he is destined to win the friendship of Heaven; he, above all men, is immortal. ' None
23. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms and privation • Forms, Platonic • form(s), • forms, as paradigms/formal causes • forms, of virtues • range of Forms

 Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 141; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 133; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 58; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 247, 253

176a λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε'176e οὐδὲν ἀδικοῦντες, ἀλλὰ ἣν ἀδύνατον ἐκφυγεῖν. ΘΕΟ. τίνα δὴ λέγεις; ΣΩ. παραδειγμάτων, ὦ φίλε, ἐν τῷ ὄντι ἑστώτων, τοῦ μὲν θείου εὐδαιμονεστάτου, τοῦ δὲ ἀθέου ἀθλιωτάτου, οὐχ ὁρῶντες ὅτι οὕτως ἔχει, ὑπὸ ἠλιθιότητός τε καὶ τῆς ἐσχάτης ' None176a THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;'176e THEO. What penalty do you mean? SOC. Two patterns, my friend, are set up in the world, the divine, which is most blessed, and the godless, which is most wretched. But these men do not see that this is the case, and their silliness and extreme foolishness blind them to the fact that ' None
24. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Being-Life-Intellect and Forms • Being-Life-Intellect as plenitude of Forms (plerôma eidôn, πλήρωμα εἰδῶν‎) • Form of likeness (homoiotês, ὁμοιότης‎; homoiôsis, ὁμοίωσις‎) • Form/Forms/Ideas • Forms • Forms and participation • Forms as causes • Forms in Middle Platonism • Forms in the Parmenides • Forms of individuals • Forms of the four species • Forms, Platonic • Forms, as causes • Forms/Ideas • Forms/Ideas, Platonists on • Forms/Ideas, Plotinus on • Idea (Form) • Intellect, Forms not external to • Literary/literature, form of P’s dialogues • Plato on Forms • Plato, Forms • Plato, doctrine of the Forms • Platonic forms • Platonists/Platonism/Plato, on Forms/Ideas • Plotinus on Forms • Plotinus, on Forms • World Soul and Forms • beauty of the Forms • demiurge, and intelligible forms • dialogue, literary form • double activity of Forms • enmattered Forms (enhula eidê, ἔνυλα εἴδη‎) • existence (huparxis, ὕπαρξις‎) of the Forms/Being • form of government, Plato’s Forms • form, contemplation of • form, eternality of • form, of beauty • form, of different • forms (in Plato) • forms, Platonic • forms, Platonic, as model • forms, Platonic, as objects of nous • forms, and intelligibles • forms, as paradigms/formal causes • gods, God, and the form of the good • image/likeness of Forms • intelligible Forms • intelligible/Forms in Chaldaean Oracles • knowledge/science (epistêmê, ἐπιστήμη‎) of Forms (ontology) • mathematics/mathematical and Forms • order of Nature/nature (phusis, φύσις‎), as argument for Forms • procession (prohodos, πρόοδος‎) of Forms • transcendence of Forms

 Found in books: Broadie (2021), Plato's Sun-Like Good: Dialectic in the Republic, 200, 203, 204; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 116, 123, 125, 129, 239; Dillon and Timotin (2015), Platonic Theories of Prayer, 172; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 36, 38, 248, 324, 491; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 22, 24, 28, 32; Fowler (2014), Plato in the Third Sophistic, 187, 196, 197, 267, 268; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 61, 63, 66, 164; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 54, 117, 195, 210, 386, 405; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 110, 117; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 31; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 168; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 57; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 137, 139, 271; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 52, 57; Osborne (2001), Irenaeus of Lyons, 29; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 76; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 189; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 36, 37; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102, 107, 108, 126, 151, 168, 217, 242, 284

27d δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ.' 28a ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης 28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ 28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν 29d ὑμεῖς τε οἱ κριταὶ φύσιν ἀνθρωπίνην ἔχομεν, ὥστε περὶ τούτων τὸν εἰκότα μῦθον ἀποδεχομένους πρέπει τούτου μηδὲν ἔτι πέρα ζητεῖν. ΣΩ. ἄριστα, ὦ Τίμαιε, παντάπασί τε ὡς κελεύεις ἀποδεκτέον· τὸ μὲν οὖν προοίμιον θαυμασίως ἀπεδεξάμεθά σου, τὸν δὲ δὴ νόμον ἡμῖν ἐφεξῆς πέραινε. ΤΙ. λέγωμεν δὴ διʼ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν 30b λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ 33a τῶν μερῶν εἴη, ΤΙ. πρὸς δὲ τούτοις ἕν, ἅτε οὐχ ὑπολελειμμένων ἐξ ὧν ἄλλο τοιοῦτον γένοιτʼ ἄν, ἔτι δὲ ἵνʼ ἀγήρων καὶ ἄνοσον ᾖ, κατανοῶν ὡς συστάτῳ σώματι θερμὰ καὶ ψυχρὰ καὶ πάνθʼ ὅσα δυνάμεις ἰσχυρὰς ἔχει περιιστάμενα ἔξωθεν καὶ προσπίπτοντα ἀκαίρως λύει καὶ νόσους γῆράς τε ἐπάγοντα φθίνειν ποιεῖ. διὰ δὴ τὴν αἰτίαν καὶ τὸν λογισμὸν τόνδε ἕνα ὅλον ὅλων ἐξ ἁπάντων τέλεον καὶ ἀγήρων καὶ ἄνοσον 34b ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν πανταχῇ τε ἐκ μέσου ἴσον καὶ ὅλον καὶ τέλεον ἐκ τελέων σωμάτων σῶμα ἐποίησεν· ψυχὴν δὲ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινεν καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψεν, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησεν, διʼ ἀρετὴν δὲ αὐτὸν αὑτῷ δυνάμενον συγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ. διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεννήσατο. 35a συνεστήσατο ἐκ τῶνδέ τε καὶ τοιῷδε τρόπῳ. ΤΙ. τῆς ἀμερίστου καὶ ἀεὶ κατὰ ταὐτὰ ἐχούσης οὐσίας καὶ τῆς αὖ περὶ τὰ σώματα γιγνομένης μεριστῆς τρίτον ἐξ ἀμφοῖν ἐν μέσῳ συνεκεράσατο οὐσίας εἶδος, τῆς τε ταὐτοῦ φύσεως αὖ πέρι καὶ τῆς τοῦ ἑτέρου, καὶ κατὰ ταὐτὰ συνέστησεν ἐν μέσῳ τοῦ τε ἀμεροῦς αὐτῶν καὶ τοῦ κατὰ τὰ σώματα μεριστοῦ· καὶ τρία λαβὼν αὐτὰ ὄντα συνεκεράσατο εἰς μίαν πάντα ἰδέαν, τὴν θατέρου φύσιν δύσμεικτον οὖσαν εἰς ταὐτὸν συναρμόττων βίᾳ. 37c ὅταν δὲ αὖ περὶ τὸ λογιστικὸν ᾖ καὶ ὁ τοῦ ταὐτοῦ κύκλος εὔτροχος ὢν αὐτὰ μηνύσῃ, νοῦς ἐπιστήμη τε ἐξ ἀνάγκης ἀποτελεῖται· τούτω δὲ ἐν ᾧ τῶν ὄντων ἐγγίγνεσθον, ἄν ποτέ τις αὐτὸ ἄλλο πλὴν ψυχὴν εἴπῃ, πᾶν μᾶλλον ἢ τἀληθὲς ἐρεῖ. 39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 41a τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε— 51b δὲ ἀπορώτατά πῃ τοῦ νοητοῦ καὶ δυσαλωτότατον αὐτὸ λέγοντες οὐ ψευσόμεθα. καθʼ ὅσον δʼ ἐκ τῶν προειρημένων δυνατὸν ἐφικνεῖσθαι τῆς φύσεως αὐτοῦ, τῇδʼ ἄν τις ὀρθότατα λέγοι· πῦρ μὲν ἑκάστοτε αὐτοῦ τὸ πεπυρωμένον μέρος φαίνεσθαι, τὸ δὲ ὑγρανθὲν ὕδωρ, γῆν τε καὶ ἀέρα καθʼ ὅσον ἂν μιμήματα τούτων δέχηται. λόγῳ δὲ δὴ μᾶλλον τὸ τοιόνδε διοριζομένους περὶ αὐτῶν διασκεπτέον· ἆρα ἔστιν τι πῦρ αὐτὸ ἐφʼ ἑαυτοῦ καὶ πάντα περὶ ὧν ἀεὶ λέγομεν οὕτως 51e δύο δὴ λεκτέον ἐκείνω, διότι χωρὶς γεγόνατον ἀνομοίως τε ἔχετον. τὸ μὲν γὰρ αὐτῶν διὰ διδαχῆς, τὸ δʼ ὑπὸ πειθοῦς ἡμῖν ἐγγίγνεται· καὶ τὸ μὲν ἀεὶ μετʼ ἀληθοῦς λόγου, τὸ δὲ ἄλογον· καὶ τὸ μὲν ἀκίνητον πειθοῖ, τὸ δὲ μεταπειστόν· καὶ τοῦ μὲν πάντα ἄνδρα μετέχειν φατέον, νοῦ δὲ θεούς, ἀνθρώπων δὲ γένος βραχύ τι. ΤΙ. τούτων δὲ οὕτως ἐχόντων 52b ἕδραν δὲ παρέχον ὅσα ἔχει γένεσιν πᾶσιν, αὐτὸ δὲ μετʼ ἀναισθησίας ἁπτὸν λογισμῷ τινι νόθῳ, μόγις πιστόν, πρὸς ὃ δὴ καὶ ὀνειροπολοῦμεν βλέποντες καί φαμεν ἀναγκαῖον εἶναί που τὸ ὂν ἅπαν ἔν τινι τόπῳ καὶ κατέχον χώραν τινά, τὸ δὲ μήτʼ ἐν γῇ μήτε που κατʼ οὐρανὸν οὐδὲν εἶναι. ταῦτα δὴ πάντα καὶ τούτων ἄλλα ἀδελφὰ καὶ περὶ τὴν ἄυπνον καὶ ἀληθῶς φύσιν ὑπάρχουσαν ὑπὸ ταύτης τῆς ὀνειρώξεως 52c οὐ δυνατοὶ γιγνόμεθα ἐγερθέντες διοριζόμενοι τἀληθὲς λέγειν, ὡς εἰκόνι μέν, ἐπείπερ οὐδʼ αὐτὸ τοῦτο ἐφʼ ᾧ γέγονεν ἑαυτῆς ἐστιν, ἑτέρου δέ τινος ἀεὶ φέρεται φάντασμα, διὰ ταῦτα ἐν ἑτέρῳ προσήκει τινὶ γίγνεσθαι, οὐσίας ἁμωσγέπως ἀντεχομένην, ἢ μηδὲν τὸ παράπαν αὐτὴν εἶναι, τῷ δὲ ὄντως ὄντι βοηθὸς ὁ διʼ ἀκριβείας ἀληθὴς λόγος, ὡς ἕως ἄν τι τὸ μὲν ἄλλο ᾖ, τὸ δὲ ἄλλο, οὐδέτερον ἐν οὐδετέρῳ ποτὲ γενόμενον 52d ἓν ἅμα ταὐτὸν καὶ δύο γενήσεσθον. 54a ΤΙ. τοῖν δὴ δυοῖν τριγώνοιν τὸ μὲν ἰσοσκελὲς μίαν εἴληχεν φύσιν, τὸ δὲ πρόμηκες ἀπεράντους· προαιρετέον οὖν αὖ τῶν ἀπείρων τὸ κάλλιστον, εἰ μέλλομεν ἄρξεσθαι κατὰ τρόπον. ἂν οὖν τις ἔχῃ κάλλιον ἐκλεξάμενος εἰπεῖν εἰς τὴν τούτων σύστασιν, ἐκεῖνος οὐκ ἐχθρὸς ὢν ἀλλὰ φίλος κρατεῖ· τιθέμεθα δʼ οὖν τῶν πολλῶν τριγώνων κάλλιστον ἕν, ὑπερβάντες τἆλλα, ἐξ οὗ τὸ ἰσόπλευρον τρίγωνον ἐκ τρίτου συνέστηκεν. 90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν 90b ἀνακρεμαννὺν ὀρθοῖ πᾶν τὸ σῶμα. τῷ μὲν οὖν περὶ τὰς ἐπιθυμίας ἢ περὶ φιλονικίας τετευτακότι καὶ ταῦτα διαπονοῦντι σφόδρα πάντα τὰ δόγματα ἀνάγκη θνητὰ ἐγγεγονέναι, καὶ παντάπασιν καθʼ ὅσον μάλιστα δυνατὸν θνητῷ γίγνεσθαι, τούτου μηδὲ σμικρὸν ἐλλείπειν, ἅτε τὸ τοιοῦτον ηὐξηκότι· τῷ δὲ περὶ φιλομαθίαν καὶ περὶ τὰς ἀληθεῖς φρονήσεις ἐσπουδακότι καὶ ταῦτα μάλιστα τῶν αὑτοῦ γεγυμνασμένῳ 90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις 90d καὶ περιφοραί· ταύταις δὴ συνεπόμενον ἕκαστον δεῖ, τὰς περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ διεφθαρμένας ἡμῶν περιόδους ἐξορθοῦντα διὰ τὸ καταμανθάνειν τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφοράς, τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον. 92c εἰληχότων. καὶ κατὰ ταῦτα δὴ πάντα τότε καὶ νῦν διαμείβεται τὰ ζῷα εἰς ἄλληλα, νοῦ καὶ ἀνοίας ἀποβολῇ καὶ κτήσει μεταβαλλόμενα. ' None27d ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim.' 28a and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity 28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible 28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it? 29d and you who judge are but human creatures, so that it becomes us to accept the likely account of these matters and forbear to search beyond it. Soc. Excellent, Timaeus! We must by all means accept it, as you suggest; and certainly we have most cordially accepted your prelude; so now, we beg of you, proceed straight on with the main theme. Tim. Let us now state the Cause wherefore He that constructed it 30b none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God. 33a inasmuch as there was nothing left over out of which another like Creature might come into existence; and further, that it might be secure from age and ailment, since He perceived that when heat and cold, and all things which have violent potencies, surround a composite body from without and collide with it they dissolve it unduly and make it to waste away by bringing upon it ailments and age. Wherefore, because of this reasoning, He fashioned it to be One single Whole, compounded of all wholes, perfect and ageless and unailing. 34b which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God. 35a and in the fashion which I shall now describe. Tim. and remains always the same and the Being which is transient and divisible in bodies, He blended a third form of Being compounded out of the twain, that is to say, out of the Same and the Other; and in like manner He compounded it midway between that one of them which is indivisible and that one which is divisible in bodies. And He took the three of them, and blent them all together into one form, by forcing the Other into union with the Same, in spite of its being naturally difficult to mix. 37c and the circle of the Same, spinning truly, declares the facts, reason and knowledge of necessity result. But should anyone assert that the substance in which these two states arise is something other than Soul, his assertion will be anything rather than the truth. 39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 41a and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. 51b we shall describe her truly. 51e Now these two Kinds must be declared to be two, because they have come into existence separately and are unlike in condition. For the one of them arises in us by teaching, the other by persuasion; and the one is always in company with true reasoning, whereas the other is irrational; and the one is immovable by persuasion, whereas the other is alterable by persuasion; and of the one we must assert that every man partakes, but of Reason only the gods and but a small class of men. Tim. This being so, we must agree that One Kind 52b which admits not of destruction, and provides room for all things that have birth, itself being apprehensible by a kind of bastard reasoning by the aid of non-sensation, barely an object of belief; for when we regard this we dimly dream and affirm that it is somehow necessary that all that exists should exist in some spot and occupying some place, and that that which is neither on earth nor anywhere in the Heaven is nothing. So because of all these and other kindred notions, we are unable also on waking up to distinguish clearly the unsleeping and truly subsisting substance, owing to our dreamy condition, 52c or to state the truth—how that it belongs to a copy—seeing that it has not for its own even that substance for which it came into being, but fleets ever as a phantom of something else—to come into existence in some other thing, clinging to existence as best it may, on pain of being nothing at all; whereas to the aid of the really existent there comes the accurately true argument, that so long as one thing is one thing, and another something different, neither of the two will ever come to exist in the other so that the same thing becomes simultaneously 52d both one and two. 54a their nature adequately. Tim. Now of the two triangles, the isosceles possesses one single nature, but the scalene an infinite number; and of these infinite natures we must select the fairest, if we mean to make a suitable beginning. If, then, anyone can claim that he has chosen one that is fairer for the construction of these bodies, he, as friend rather than foe, is the victor. We, however, shall pass over all the rest and postulate as the fairest of the triangles that triangle out of which, when two are conjoined, 90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90b keeps upright our whole body. 90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion 90d are the intellections and revolutions of the Universe. These each one of us should follow, rectifying the revolutions within our head, which were distorted at our birth, by learning the harmonies and revolutions of the Universe, and thereby making the part that thinks like unto the object of its thought, in accordance with its original nature, and having achieved this likeness attain finally to that goal of life which is set before men by the gods as the most good both for the present and for the time to come. 92c into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason. ' None
25. Xenophon, The Persian Expedition, 4.3.8-4.3.13 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, symbolic dreams • language and style, Book of Judith, future forms

 Found in books: Gera (2014), Judith, 239; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 138

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4.3.8 ταύτην μὲν οὖν τὴν ἡμέραν καὶ νύκτα ἔμειναν ἐν πολλῇ ἀπορίᾳ ὄντες. Ξενοφῶν δὲ ὄναρ εἶδεν· ἔδοξεν ἐν πέδαις δεδέσθαι, αὗται δὲ αὐτῷ αὐτόμαται περιρρυῆναι, ὥστε λυθῆναι καὶ διαβαίνειν ὁπόσον ἐβούλετο. ἐπεὶ δὲ ὄρθρος ἦν, ἔρχεται πρὸς τὸν Χειρίσοφον καὶ λέγει ὅτι ἐλπίδας ἔχει καλῶς ἔσεσθαι, καὶ διηγεῖται αὐτῷ τὸ ὄναρ. 4.3.9 ὁ δὲ ἥδετό τε καὶ ὡς τάχιστα ἕως ὑπέφαινεν ἐθύοντο πάντες παρόντες οἱ στρατηγοί· καὶ τὰ ἱερὰ καλὰ ἦν εὐθὺς ἐπὶ τοῦ πρώτου. καὶ ἀπιόντες ἀπὸ τῶν ἱερῶν οἱ στρατηγοὶ καὶ λοχαγοὶ παρήγγελλον τῇ στρατιᾷ ἀριστοποιεῖσθαι. 4.3.10 καὶ ἀριστῶντι τῷ Ξενοφῶντι προσέτρεχον δύο νεανίσκω· ᾔδεσαν γὰρ πάντες ὅτι ἐξείη αὐτῷ καὶ ἀριστῶντι καὶ δειπνοῦντι προσελθεῖν καὶ εἰ καθεύδοι ἐπεγείραντα εἰπεῖν, εἴ τίς τι ἔχοι τῶν πρὸς τὸν πόλεμον. 4.3.11 καὶ τότε ἔλεγον ὅτι τυγχάνοιεν φρύγανα συλλέγοντες ὡς ἐπὶ πῦρ, κἄπειτα κατίδοιεν ἐν τῷ πέραν ἐν πέτραις καθηκούσαις ἐπʼ αὐτὸν τὸν ποταμὸν γέροντά τε καὶ γυναῖκα καὶ παιδίσκας ὥσπερ μαρσίπους ἱματίων κατατιθεμένους ἐν πέτρᾳ ἀντρώδει. 4.3.12 ἰδοῦσι δὲ σφίσι δόξαι ἀσφαλὲς εἶναι διαβῆναι· οὐδὲ γὰρ τοῖς πολεμίοις ἱππεῦσι προσβατὸν εἶναι κατὰ τοῦτο. ἐκδύντες δʼ ἔφασαν ἔχοντες τὰ ἐγχειρίδια γυμνοὶ ὡς νευσόμενοι διαβαίνειν· πορευόμενοι δὲ πρόσθεν διαβῆναι πρὶν βρέξαι τὰ αἰδοῖα·' ' None
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4.3.8 That day and night, accordingly, they remained there, in great perplexity. But Xenophon had a dream; he thought that he was bound in fetters, but that the fetters fell off from him of their own accord, so that he was released and could take as long steps διαβαίνειν, which also means to cross a river (see above). Here lay the good omen of the dream. as he pleased. When dawn came, he went to Cheirisophus, told him he had hopes that all would be well, and related to him his dream. 4.3.9 Cheirisophus was pleased, and as soon as day began to break, all the generals were at hand and proceeded to offer sacrifices. And with the very first victim the omens were favourable. Then the generals and captains withdrew from the sacrifice and gave orders to the troops to get their breakfasts. 4.3.10 While Xenophon was breakfasting, two young men came running up to him; for all knew that they might go to him whether he was breakfasting or dining, and that if he were asleep, they might awaken him and tell him whatever they might have to tell that concerned the war. 4.3.11 In the present case the young men reported that they had happened to be gathering dry sticks for the purpose of making a fire, and that while so occupied they had descried across the river, among some rocks that reached down to the very edge of the river, an old man and a woman and some little girls putting away what looked like bags of clothes in a cavernous rock. 4.3.12 When they saw this proceeding, they said, they made up their minds that it was safe for them to cross, for this was a place that was not accesible to the enemy’s cavalry. They accordingly stripped, keeping only their daggers, and started across naked, supposing that they would have to swim; but they went on and got across without wetting themselves up to the middle; once on the other side, they took the clothes and came back again. ' ' None
26. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Forms/Ideas, Platonists on • Platonists/Platonism/Plato, on Forms/Ideas • forms, Platonic

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 123; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 271

27. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Panhellenism, Panhellenic cult community, forging of • shape / form

 Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 165; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 199, 222; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205

28. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms • order of Nature/nature (phusis, φύσις‎), as argument for Forms

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 28, 134; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 386; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 242

29. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • digressions, in Letter of Aristeas, form a presentation of Judaism • framing, narrative • narrative structures, framing devices

 Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 25; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 133

30. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Forms • form

 Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 21; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 166

31. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms, Platonic • Plato, Forms

 Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 89; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 275

32. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Form/Forms/Ideas • Forms

 Found in books: Fowler (2014), Plato in the Third Sophistic, 187; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 120

33. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms, Platonic • Forms, contemplation of • Plato, Forms • Plato, theory of Forms • Soul, contains Forms • form(s), • form, singleness of

 Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 322; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65; Segev (2017), Aristotle on Religion, 47; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 84, 114, 118, 274; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 39

34. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Forms

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 175; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 308, 347

35. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • agri cultura, linguistic form(s) of • oral forms, cheerleading • oral forms, oaths • oral forms, quiritatio

 Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 69; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 182, 183

36. Cicero, On Divination, 1.24-1.25, 1.44-1.45, 1.51, 1.132 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Prophecy, prose vs. verse forms • astrometeorology, hard / strongly deterministic form of • impiety, in utramque partem form of dialogue

 Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 84; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205, 209, 237; Wynne (2019), Horace and the Gift Economy of Patronage, 185

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1.24 At non numquam ea, quae praedicta sunt, minus eveniunt. Quae tandem id ars non habet? earum dico artium, quae coniectura continentur et sunt opinabiles. An medicina ars non putanda est? quam tamen multa fallunt. Quid? gubernatores nonne falluntur? An Achivorum exercitus et tot navium rectores non ita profecti sunt ab Ilio, ut profectione laeti piscium lasciviam intuerentur, ut ait Pacuvius, nec tuendi satietas capere posset? Ínterea prope iam óccidente sóle inhorrescít mare, Ténebrae conduplicántur noctisque ét nimbum occaecát nigror. Num igitur tot clarissimorum ducum regumque naufragium sustulit artem guberdi? aut num imperatorum scientia nihil est, quia summus imperator nuper fugit amisso exercitu? aut num propterea nulla est rei publicae gerendae ratio atque prudentia, quia multa Cn. Pompeium, quaedam M. Catonem, non nulla etiam te ipsum fefellerunt? Similis est haruspicum responsio omnisque opinabilis divinatio; coniectura enim nititur, ultra quam progredi non potest. 1.25 Ea fallit fortasse non numquam, sed tamen ad veritatem saepissime derigit; est enim ab omni aeternitate repetita, in qua cum paene innumerabiliter res eodem modo evenirent isdem signis antegressis, ars est effecta eadem saepe animadvertendo ac notando. Auspicia vero vestra quam constant! quae quidem nunc a Romanis auguribus ignorantur (bona hoc tua venia dixerim), a Cilicibus, Pamphyliis, Pisidis, Lyciis tenentur.
1.44
Quoniám quieti córpus nocturno ínpetu Dedí sopore plácans artus lánguidos, Visúst in somnis pástor ad me appéllere Pecús lanigerum exímia puchritúdine; Duós consanguineos árietes inde éligi Praeclárioremque álterum immoláre me; Deinde eíus germanum córnibus conítier, In me árietare, eoque íctu me ad casúm dari; Exín prostratum térra, graviter saúcium, Resupínum in caelo cóntueri máximum ac Mirifícum facinus: déxtrorsum orbem flámmeum Radiátum solis líquier cursú novo. Eius igitur somnii a coniectoribus quae sit interpretatio facta, videamus: 1.45 Réx, quae in vita usúrpant homines, cógitant, curánt, vident, Quaéque agunt vigilántes agitantque, éa, cui in somno áccidunt, Mínus mirandum est; dí rem tantam haud témere inproviso ófferunt. Próin vide ne, quém tu esse hebetem députes aeque ác pecus, Ís sapientiá munitum péctus egregié gerat Téque regno expéllat; nam id, quod dé sole ostentúmst tibi, Pópulo commutátionem rérum portendít fore Pérpropinquam. Haec béne verruncent pópulo. Nam quod ad déxteram Cépit cursum ab laéva signum praépotens, pulchérrume Aúguratum est rém Romanam públicam summám fore. Age nunc ad externa redeamus.
1.51
At vero P. Decius ille Q. F., qui primus e Deciis consul fuit, cum esset tribunus militum M. Valerio A. Cornelio consulibus a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque, ut cautior esset, dixit, quod extat in annalibus, se sibi in somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria. Et tum quidem incolumis exercitum obsidione liberavit; post triennium autem, cum consul esset, devovit se et in aciem Latinorum inrupit armatus. Quo eius facto superati sunt et deleti Latini. Cuius mors ita gloriosa fuit, ut eandem concupisceret filius.
1.132
Nunc illa testabor, non me sortilegos neque eos, qui quaestus causa hariolentur, ne psychomantia quidem, quibus Appius, amicus tuus, uti solebat, agnoscere; non habeo denique nauci Marsum augurem, non vicanos haruspices, non de circo astrologos, non Isiacos coniectores, non interpretes somniorum; non enim sunt ii aut scientia aut arte divini, Séd superstitiósi vates ínpudentesque hárioli Aút inertes aút insani aut quíbus egestas ímperat, Quí sibi semitám non sapiunt, álteri monstránt viam; Quíbus divitias póllicentur, áb iis drachumam ipsí petunt. De hís divitiis síbi deducant dráchumam, reddant cétera. Atque haec quidem Ennius, qui paucis ante versibus esse deos censet, sed eos non curare opinatur, quid agat humanum genus. Ego autem, qui et curare arbitror et monere etiam ac multa praedicere, levitate, vanitate, malitia exclusa divinationem probo. Quae cum dixisset Quintus, Praeclare tu quidem, inquam, paratus'' None
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1.24 But, it is objected, sometimes predictions are made which do not come true. And pray what art — and by art I mean the kind that is dependent on conjecture and deduction — what art, I say, does not have the same fault? Surely the practice of medicine is an art, yet how many mistakes it makes! And pilots — do they not make mistakes at times? For example, when the armies of the Greeks and the captains of their mighty fleet set sail from Troy, they, as Pacuvius says,Glad at leaving Troy behind them, gazed upon the fish at play,Nor could get their fill of gazing — thus they whiled the time away.Meantime, as the sun was setting, high uprose the angry main:Thick and thicker fell the shadows; night grew black with blinding rain.Then, did the fact that so many illustrious captains and kings suffered shipwreck deprive navigation of its right to be called an art? And is military science of no effect because a general of the highest renown recently lost his army and took to flight? Again, is statecraft devoid of method or skill because political mistakes were made many times by Gnaeus Pompey, occasionally by Marcus Cato, and once or twice even by yourself? So it is with the responses of soothsayers, and, indeed, with every sort of divination whose deductions are merely probable; for divination of that kind depends on inference and beyond inference it cannot go. 1.25 It sometimes misleads perhaps, but none the less in most cases it guides us to the truth. For this same conjectural divination is the product of boundless eternity and within that period it has grown into an art through the repeated observation and record of almost countless instances in which the same results have been preceded by the same signs.15 Indeed how trustworthy were the auspices taken when you were augur! At the present time — pray pardon me for saying so — Roman augurs neglect auspices, although the Cilicians, Pamphylians, Pisidians, and Lycians hold them in high esteem.
1.44
At nights approach I sought my quiet couchTo soothe my weary limbs with restful sleep.Then in my dreams a shepherd near me droveA fleecy herd whose beauty was extreme.I chose two brother rams from out the flockAnd sacrificed the comelier of the twain.And then, with lowered horns, the other ramAttacked and bore me headlong to the ground.While there I lay outstretched and wounded sore,The sky a wondrous miracle disclosed:The blazing star of day reversed its courseAnd glided to the right by pathway new. 1.45 Now observe how the diviners interpreted this dream:It is not strange, O king, that dreams reflectThe days desires and thoughts, its sights and deeds,And everything we say or do awake.But in so grave a dream as yours we seeA message clearly sent, and thus it warns:Beware of him you deem bereft of witAnd rate no higher than a stupid ram,Lest he, with wisdom armed, should rise to fameAnd drive you from your throne. The suns changed courseUnto the state portends immediate change.And may that prove benigt to the state;For since the almighty orb from left to rightRevolved, it was the best of auguriesThat Rome would be supreme oer all the earth. 23
1.51
And yet let me cite another: the famous Publius Decius, son of Quintus, and the first of that family to become consul, was military tribune in the consulship of Marcus Valerius and Aulus Cornelius while our army was being hard pressed by the Samnites. When, because of his rushing too boldly into the dangers of battle, he was advised to be more cautious, he replied, according to the annals, I dreamed that by dying in the midst of the enemy I should win immortal fame. And though he was unharmed at that time and extricated the army from its difficulties, yet three years later, when consul, he devoted himself to death and rushed full-armed against the battle-line of the Latins. By this act of his the Latins were overcome and destroyed; and so glorious was his death that his son sought the same fate.
1.132
I will assert, however, in conclusion, that I do not recognize fortune-tellers, or those who prophesy for money, or necromancers, or mediums, whom your friend Appius makes it a practice to consult.In fine, I say, I do not care a figFor Marsian augurs, village mountebanks,Astrologers who haunt the circus grounds,Or Isis-seers, or dream interpreters:— for they are not diviners either by knowledge or skill, —But superstitious bards, soothsaying quacks,Averse to work, or mad, or ruled by want,Directing others how to go, and yetWhat road to take they do not know themselves;From those to whom they promise wealth they begA coin. From what they promised let them takeTheir coin as toll and pass the balance on.Such are the words of Ennius who only a few lines further back expresses the view that there are gods and yet says that the gods do not care what human beings do. But for my part, believing as I do that the gods do care for man, and that they advise and often forewarn him, I approve of divination which is not trivial and is free from falsehood and trickery.When Quintus had finished I remarked, My dear Quintus, you have come admirably well prepared.'' None
37. Cicero, De Finibus, 5.59 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Plato, Forms • Plato, forms or ‘ideas’

 Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 137; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 275

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5.59 \xa0In generating and developing the human body, Nature's procedure was to make some parts perfect at birth, and to fashion other parts as it grew up, without making much use of external and artificial aids. The mind on the other hand she endowed with its remaining faculties in the same perfection as the body, equipping it with senses already adapted to their function of perception and requiring little or no assistance of any kind to complete their development; but the highest and noblest part of man's nature she neglected. It is true she bestowed an intellect capable of receiving every virtue, and implanted in it at birth and without instruction embryonic notions of the loftiest ideas, laying the foundation of its education, and introducing among its endowments the elementary constituents, so to speak, of virtue. But of virtue itself she merely gave the germ and no more. <"" None
38. Cicero, On The Ends of Good And Evil, 5.7, 5.59 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Forms • Plato, Forms • Plato, forms or ‘ideas’ • impiety, in utramque partem form of dialogue • propositum form of dialogue

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 101; Tsouni (2019), Antiochus and Peripatetic Ethics, 137; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 275; Wynne (2019), Horace and the Gift Economy of Patronage, 41

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5.7 Tum Piso: Etsi hoc, inquit, fortasse non poterit poterit 'emendavisse videtur Aldus' Mdv. poteris sic abire, cum hic assit—me autem dicebat—, tamen audebo te ab hac Academia nova ad veterem illam illam veterem BE vocare, in qua, ut dicere Antiochum audiebas, non ii ii edd. hi R hij BENV soli solum R numerantur, qui Academici vocantur, Speusippus, Xenocrates, Polemo, Crantor ceterique, sed etiam Peripatetici veteres, quorum princeps principes R Aristoteles, quem excepto Platone haud scio an recte dixerim principem philosophorum. ad eos igitur converte te, converte te NV convertere R convertere te BE quaeso. ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia, omnis sermo elegans sumi potest, tum varietas est tanta artium, ut nemo sine eo instrumento ad ullam rem illustriorem satis ornatus possit accedere. ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. ut ad minora veniam, mathematici, poe+tae, musici, medici denique ex hac tamquam omnium artificum artificiū R officina profecti sunt. Atque ego: At ego R Et ego V" 5.59 Natura igitur corpus quidem hominis sic et genuit et formavit, ut alia in primo ortu perficeret, alia progrediente aetate fingeret neque sane multum adiumentis externis et adventiciis uteretur. animum autem reliquis rebus ita perfecit, ut corpus; sensibus enim ornavit ad res percipiendas idoneis, ut nihil aut non multum adiumento ullo ad suam confirmationem indigerent; indigerent Brem. indigeret quod autem in homine praestantissimum atque optimum est, id deseruit. etsi dedit talem mentem, quae omnem virtutem accipere posset, ingenuitque sine doctrina notitias parvas rerum maximarum et quasi instituit docere et induxit in ea, quae inerant, tamquam elementa virtutis. sed virtutem ipsam inchoavit, nihil amplius.'" None
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5.7 \xa0"Perhaps," said Piso, "it will not be altogether easy, while our friend here" (meaning me) "is by, still I\xa0will venture to urge you to leave the present New Academy for the Old, which includes, as you heard Antiochus declare, not only those who bear the name of Academics, Speusippus, Xenocrates, Polemo, Crantor and the rest, but also the early Peripatetics, headed by their chief, Aristotle, who, if Plato be excepted, I\xa0almost think deserves to be called the prince of philosophers. Do you then join them, I\xa0beg of you. From their writings and teachings can be learnt the whole of liberal culture, of history and of style; moreover they include such a variety of sciences, that without the equipment that they give no one can be adequately prepared to embark on any of the higher careers. They have produced orators, generals and statesmen. To come to the less distinguished professions, this factory of experts in all the sciences has turned out mathematicians, poets, musicians and physicians." <' "
5.59
\xa0In generating and developing the human body, Nature's procedure was to make some parts perfect at birth, and to fashion other parts as it grew up, without making much use of external and artificial aids. The mind on the other hand she endowed with its remaining faculties in the same perfection as the body, equipping it with senses already adapted to their function of perception and requiring little or no assistance of any kind to complete their development; but the highest and noblest part of man's nature she neglected. It is true she bestowed an intellect capable of receiving every virtue, and implanted in it at birth and without instruction embryonic notions of the loftiest ideas, laying the foundation of its education, and introducing among its endowments the elementary constituents, so to speak, of virtue. But of virtue itself she merely gave the germ and no more. <"' None
39. Septuagint, 3 Maccabees, 2.14 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • form criticism • stereotypes, emotional, as a form of marginalization

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 9; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 100

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2.14 In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name.'' None
40. Septuagint, 2 Maccabees, 15.36 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Biblical texts (written form) • language and style, Book of Judith, future forms

 Found in books: Gera (2014), Judith, 412; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 359

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15.36 And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month -- which is called Adar in the Syrian language -- the day before Mordecai's day.'"" None
41. Septuagint, Judith, 9.7, 9.10, 9.14 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • form criticism • language and style, Book of Judith, future forms

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 9; Gera (2014), Judith, 218, 240, 456

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9.7 "Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name.
9.10
By the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman.
9.14
And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone!"'' None
42. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Plato, Forms • Plato, theory of Forms

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 293, 294, 295; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 274

43. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • astrometeorology, hard / strongly deterministic form of • dialogue form, in Cicero • propositum form of dialogue

 Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 53; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 86; Wynne (2019), Horace and the Gift Economy of Patronage, 47, 48

44. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Plato, dialogue form in • Plato, theory of Forms • dialogue form, in Cicero

 Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 35; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 292

45. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), dialogue form in • Plato, dialogue form in • Plato, theory of Forms • dialogue form, in Cicero

 Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 38, 39, 40; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 292, 298; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 43

46. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • De Re Rustica (Varro), dialogue form in • Plato, dialogue form in • Plato, theory of Forms • constitution, main forms • dialogue form, in Cicero

 Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 38, 40, 131; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 292; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 204

47. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Plato, forms or ‘ideas’ • Plato, theory of Forms

 Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 293, 295; Tsouni (2019), Antiochus and Peripatetic Ethics, 137

48. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Athenaeus (author), framing language • network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (Aegean) • space, religious, forging of through myth-ritual performances

 Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 197, 226; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71

49. Ovid, Fasti, 2.543-2.546 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Aeneid (Vergil), time-frame • womens rituals and agency in Roman literature, transgression of normative gender framing in

 Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222; Walter (2020), Time in Ancient Stories of Origin, 168

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2.543 hunc morem Aeneas, pietatis idoneus auctor, 2.544 attulit in terras, iuste Latine, tuas; 2.545 ille patris Genio sollemnia dona ferebat: 2.546 hinc populi ritus edidicere pios.'' None
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2.543 This custom was brought to your lands, just Latinus, 2.544 By Aeneas, a fitting promoter of piety. 2.545 He brought solemn gifts to his father’s spirit: 2.546 From him the people learned the pious rites.'' None
50. Ovid, Metamorphoses, 2.850-2.875, 6.104 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • animals, Olympians as humiliated by assuming animal forms • divine, form • framing, narrative • narrative structures, framing devices

 Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 84, 133; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 149

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2.850 induitur faciem tauri mixtusque iuvencis 2.851 mugit et in teneris formosus obambulat herbis. 2.852 Quippe color nivis est, quam nec vestigia duri 2.853 calcavere pedis nec solvit aquaticus auster. 2.854 Colla toris exstant, armis palearia pendent, 2.855 cornua parva quidem, sed quae contendere possis 2.856 facta manu, puraque magis perlucida gemma. 2.857 Nullae in fronte minae, nec formidabile lumen; 2.858 pacem vultus habet. Miratur Agenore nata, 2.859 quod tam formosus, quod proelia nulla minetur. 2.860 Sed quamvis mitem metuit contingere primo: 2.861 mox adit et flores ad candida porrigit ora. 2.862 Gaudet amans et, dum veniat sperata voluptas, 2.863 oscula dat manibus; vix iam, vix cetera differt. 2.864 Et nunc adludit viridique exsultat in herba, 2.865 nunc latus in fulvis niveum deponit harenis; 2.866 paulatimque metu dempto modo pectora praebet 2.867 virginea plaudenda manu, modo cornua sertis 2.868 impedienda novis. Ausa est quoque regia virgo 2.869 nescia quem premeret, tergo considere tauri, 2.870 cum deus a terra siccoque a litore sensim 2.871 falsa pedum primis vestigia ponit in undis: 2.872 inde abit ulterius mediique per aequora ponti 2.873 fert praedam. Pavet haec litusque ablata relictum 2.874 respicit, et dextra cornum tenet, altera dorso 2.875 imposita est; tremulae sinuantur flamine vestes.
6.104
Europam: verum taurum, freta vera putares.'' None
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2.850 he winged upon his journey, swiftly thence
2.850
“Doomed to destruction, thou art soon to give 2.851 example to my people by thy death: 2.851 in haste, despite the warning to inform 2.852 his patron, Phoebus, how he saw the fair 2.852 tell me thy name; what are thy parents called; 2.853 Coronis with a lad of Thessaly . 2.853 where is thy land; and wherefore art thou found 2.854 attendant on these Bacchanalian rites.” 2.855 the busy Raven made such haste to tell, 2.856 Acoetes; and Maeonia is the land 2.856 he dropped his plectrum and his laurel wreath, 2.857 and his bright countece went white with rage. 2.857 from whence I came. My parents were so poor, 2.858 He seized his trusted arms, and having bent 2.858 my father left me neither fruitful fields, 2.859 his certain bow, pierced with a deadly shaft 2.859 tilled by the lusty ox, nor fleecy sheep, 2.860 nor lowing kine; for, he himself was poor, 2.860 that bosom which so often he had pressed 2.861 against his own. 2.861 and with his hook and line was wont to catch 2.862 the leaping fishes, landed by his rod. 2.863 His skill was all his wealth. And when to me 2.863 and as she drew the keen shaft from the wound, 2.864 he gave his trade, he said, ‘You are the heir 2.864 her snow-white limbs were bathed in purple blood: 2.865 and thus she wailed, “Ah, Phoebus! punishment 2.865 of my employment, therefore unto you 2.866 all that is mine I give,’ and, at his death, 2.866 is justly mine! but wherefore didst thou not 2.867 await the hour of birth? for by my death 2.867 he left me nothing but the running waves. — 2.868 an innocent is slain.” This said, her soul 2.868 they are the sum of my inheritance. 2.869 expired with her life-blood, and death congealed 2.869 “And, afterwhile, that I might not be bound 2.870 forever to my father's rocky shores," '2.870 her drooping form.' "2.871 I learned to steer the keel with dextrous hand; 2.872 and marked with watchful gaze the guiding stars;' "2.872 repents his jealous deed; regrets too late 2.873 his ready credence to the Raven's tale." '2.873 the watery Constellation of the Goat, 2.874 Mourning his thoughtless deed, blaming himself, 2.874 Olenian, and the Bear, the Hyades, 2.875 he vents his rage upon the talking bird; 2.875 the Pleiades, the houses of the winds,
6.104
of all who gaze upon it; — so the threads,'' None
51. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • forms

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 266; Osborne (2010), Clement of Alexandria, 129

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49 For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. '' None
52. Philo of Alexandria, On The Creation of The World, 17-20 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Forms/Ideas, Platonists on • Platonists/Platonism/Plato, on Forms/Ideas • form(s),

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 128; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 20

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17 But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed--the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings. '18 Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him, and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood, making the corporeal substances to resemble each of the incorporeal ideas. 19 Now we must form a somewhat similar opinion of God, who, having determined to found a mighty state, first of all conceived its form in his mind, according to which form he made a world perceptible only by the intellect, and then completed one visible to the external senses, using the first one as a model. V. 20 As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? ' None
53. Josephus Flavius, Jewish Antiquities, 11.156, 14.191, 14.197 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Athenaeus (author), framing language • Dating forms • Esther, Book of, form used in Antiquities • senatus consulta, form of

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 142; Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 136; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 224; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 39, 40

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14.191 τῆς γενομένης ἀναγραφῆς ἐν τῇ δέλτῳ πρὸς ̔Υρκανὸν υἱὸν ̓Αλεξάνδρου ἀρχιερέα καὶ ἐθνάρχην ̓Ιουδαίων πέπομφα ὑμῖν τὸ ἀντίγραφον, ἵν' ἐν τοῖς δημοσίοις ὑμῶν ἀνακέηται γράμμασιν. βούλομαι δὲ καὶ ἑλληνιστὶ καὶ ῥωμαϊστὶ ἐν δέλτῳ χαλκῇ τοῦτο ἀνατεθῆναι." 14.197 πέμψαι δὲ πρὸς ̔Υρκανὸν τὸν ̓Αλεξάνδρου υἱὸν ἀρχιερέα τῶν ̓Ιουδαίων καὶ πρεσβευτὰς τοὺς περὶ φιλίας καὶ συμμαχίας διαλεξομένους: ἀνατεθῆναι δὲ καὶ χαλκῆν δέλτον ταῦτα περιέχουσαν ἔν τε τῷ Καπετωλίῳ καὶ Σιδῶνι καὶ Τύρῳ καὶ ἐν ̓Ασκάλωνι καὶ ἐν τοῖς ναοῖς ἐγκεχαραγμένην γράμμασιν ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς.' " None
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14.191 I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin.
14.197
and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters:' ' None
54. Mishnah, Avot, 1.1, 2.10 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Avot, ideological frame to Mishna • Form criticism, Form-critical • frames and framing stories, Pirkei Avot

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 515, 516; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 88; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 616

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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
1.1
שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:' ' None
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1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.
2.10
They each said three things:Rabbi Eliezer said: Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death. And he also said: warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.'' None
55. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Court procedures in rabbinic literature enforcement of, forms of • Greek tenses and idioms, cognate verbal forms • Mishnah, narrative types and forms in • Narratives, types and forms of, in Mishnah

 Found in books: Flatto (2021), The Crown and the Courts, 175; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 86; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 282

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2.9 שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:'' None
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2.9 Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.'' None
56. Mishnah, Shabbat, 2.4, 3.4, 16.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Mishna, framing story, lack of • aggada in Mishna, as literary frame • aggada in Mishna, narrative forms • haqotel form (one who … ) • irrealis texts, qatal forms • narrative and law, framing narrative, absent in Mishna • qotel, haqotel form (one who … ) • yiqtol form

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 479, 480, 481, 485, 486; Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32, 34, 35

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2.4 לֹא יִקֹּב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְאֶנָּה שֶׁמֶן וְיִתְּנֶנָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת, אֲפִלּוּ הִיא שֶׁל חֶרֶס. וְרַבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה, מֻתָּר, מִפְּנֵי שֶׁהוּא כְלִי אֶחָד. לֹא יְמַלֵּא אָדָם אֶת הַקְּעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְתוֹכָהּ, בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. וְרַבִּי יְהוּדָה מַתִּיר:
3.4
מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טְבֶרְיָא וְהֵבִיאוּ סִלּוֹן שֶׁל צוֹנֵן לְתוֹךְ אַמָּה שֶׁל חַמִּין. אָמְרוּ לָהֶן חֲכָמִים, אִם בְּשַׁבָּת, כְּחַמִּין שֶׁהוּחַמּוּ בְשַׁבָּת, אֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה; בְּיוֹם טוֹב, כְּחַמִּין שֶׁהוּחַמּוּ בְיוֹם טוֹב, אֲסוּרִין בִּרְחִיצָה וּמֻתָּרִין בִּשְׁתִיָּה. מוּלְיָאר הַגָּרוּף, שׁוֹתִין הֵימֶנּוּ בְשַׁבָּת. אַנְטִיכִי, אַף עַל פִּי שֶׁגְּרוּפָה, אֵין שׁוֹתִין מִמֶּנָּה:
16.8
נָכְרִי שֶׁהִדְלִיק אֶת הַנֵּר, מִשְׁתַּמֵּשׁ לְאוֹרוֹ יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל, אָסוּר. מִלֵּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ, מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל, אָסוּר. עָשָׂה גוֹי כֶּבֶשׁ לֵירֵד בּוֹ, יוֹרֵד אַחֲרָיו יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל, אָסוּר. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וּזְקֵנִים שֶׁהָיוּ בָאִין בִּסְפִינָה, וְעָשָׂה גוֹי כֶּבֶשׁ לֵירֵד בּוֹ, וְיָרְדוּ בוֹ רַבָּן גַּמְלִיאֵל וּזְקֵנִים:'' None
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2.4 One may not pierce an egg shell, fill it with oil, and place it over the mouth of a lamp, in order that it should drip, and even if it is of clay. And Rabbi Judah permits it. But if the potter connects it beforehand it is permitted, because it is one utensil. One may not fill a dish of oil, place it at the side of a lamp, and put the wick end in it in order that it should draw. And Rabbi Judah permits it.
3.4
It once happened that the people of Tiberias conducted a pipe of cold water through an arm of the hot springs. The sages said to them: if this happened on the Shabbat, it is like hot water heated on the Shabbat, and is forbidden both for washing and for drinking; If on a festival, it is like water heated on a festival, which is forbidden for washing but permitted for drinking. A miliarum which is cleared of its ashes--they may drink from it on Shabbat. An antiki even if its ashes have been cleared--they may not drink from it.
16.8
If a Gentile lights a lamp, an Israelite may make use of its light. But if he does it for the sake of the Israelite, it is forbidden. If he draws water to give his own animal to drink, an Israelite may water his animal after him. But if he draws it for the Israelite’s sake, it is forbidden. If a Gentile makes a plank to descend off a ship by it, an Israelite may descend after him; But if on the Israelite’s account, it is forbidden. It once happened that Rabban Gamaliel and the elders were traveling in a ship, when a Gentile made a plank for getting off, and Rabban Gamaliel, and the elders descended by it.'' None
57. New Testament, 1 Corinthians, 1.13, 2.6, 3.1-3.3, 3.6, 13.12, 14.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Clement of Alexandria, on the catechumenate,, framed within Clement’s overall intellectual and pedagogical program • Form of O’s works • baptismal formulae, short form for name • conformity to • interdependence, morally formative • spiritual gifts, form and content of • vision, three forms of

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137, 140, 141, 151, 153, 176, 177, 178; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 122, 124, 125; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 16; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 251; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 189

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1.13 μὴ Παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα Παύλου ἐβαπτίσθητε;
2.6
Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
3.1
Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
3.6
ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλὰ ὁ θεὸς ηὔξανεν·
1
3.12
βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
14.14
ἐὰν γὰρ προσεύχωμαι γλώσσῃ, τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστιν.'' None
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1.13 Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul?
2.6
We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "
3.1
Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" 3.6 I planted. Apollos watered. But Godgave the increase.
1
3.12
For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
14.14
For if I pray in another language, myspirit prays, but my understanding is unfruitful.'' None
58. New Testament, 1 Thessalonians, 4.13-4.17, 5.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • conformity to • conformity to, union with • epistolary, form • spiritual gifts, form and content of

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 149, 150, 152; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 249; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34

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4.13 Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. 4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. 4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· 4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, 4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.
5.11
Διὸ παρακαλεῖτε ἀλλήλους καὶ οἰκοδομεῖτε εἷς τὸν ἕνα, καθὼς καὶ ποιεῖτε.'' None
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4.13 But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. " '4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ' "4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first, " '4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
5.11
Therefore exhort one another, and build each other up, even as you also do. '" None
59. New Testament, Acts, 21.25, 24.15 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Jewish Christianity, early forms • conformity to • epistolary, form

 Found in books: Esler (2000), The Early Christian World, 139; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 249; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 3; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 161

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21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.
24.15
ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων·'' None
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21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality."
24.15
having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. '' None
60. New Testament, Apocalypse, 1.3, 1.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Dreams and visions, form criticism/classification, prophetic symbolic dreams • Seer of Revelation,, letter form in • letter form, Seer of Revelation’s use of • methodology, form criticism

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 12, 20; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 206

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1.3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
1.9
Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.'' None
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1.3 Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand.' "
1.9
I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ."' None
61. New Testament, Ephesians, 2.4, 3.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Methodology, form criticism • Platonic forms • conformity to • conformity to, union with

 Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 37; Osborne (2001), Irenaeus of Lyons, 29, 74; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 78

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2.4 ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
3.8
ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ,'' None
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2.4 But God, being rich in mercy, for his great love with which he loved us,
3.8
To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, '' None
62. New Testament, Galatians, 3.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • baptismal formulae, short form for name • frame, frames,

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81; Robbins et al. (2017), The Art of Visual Exegesis, 40

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3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·'' None
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3.27 For as many of you as werebaptized into Christ have put on Christ. '' None
63. New Testament, Philippians, 3.8-3.12, 3.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • conformity to • conformity to, union with • conformity with Christ, in his death and resurrection • conformity with Christ, in his suffering • world-view, Pauls in narrative form

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 45, 46, 51, 52, 53, 180; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 35, 36, 187, 193

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3.8 ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9 μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, 3.12 διώκω δὲ εἰ καὶ καταλάβω, ἐφʼ ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ Ἰησοῦ. ἀδελφοί, ἐγὼ ἐμαυτὸν οὔπω λογίζομαι κατειληφέναι·
3.21
ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.'' None
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3.8 Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11 if by any means I may attain to the resurrection from the dead. 3.12 Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus.
3.21
who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. '' None
64. New Testament, Romans, 1.4, 5.12-5.15, 6.1-6.5, 6.9-6.11, 8.2-8.6, 8.9-8.11, 8.15, 8.17-8.24, 8.26, 9.25-9.26, 11.25-11.26, 11.34 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Form/Forms/Ideas • Lord’s Prayer, Form of the • Methodology, form criticism • Physical form of the monument • baptismal formulae, short form for name • conformity to • conformity to, union with • conformity with Christ, in his death and resurrection • form, narrative • form, of Christian testimony • spiritual gifts, form and content of • world-view, Pauls in narrative form

 Found in books: Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 152; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 81, 86, 90; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 47; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 51, 52, 53, 54, 55, 179; Fowler (2014), Plato in the Third Sophistic, 202; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1776; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34, 35, 36, 185, 186, 187, 193, 195, 197, 199, 200, 203, 268; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 77, 78, 79, 80

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1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,
5.12
Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13 ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15 Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως καὶ τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα·
6.1
Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.2 μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·
6.9
εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει·
6.10
ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·
6.11
ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ.
8.2
ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα· 8.5 οἱ γὰρ κατὰ σάρκα ὄντες τὰ τῆς σαρκὸς φρονοῦσιν, οἱ δὲ κατὰ πνεῦμα τὰ τοῦ πνεύματος. 8.6 τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, τὸ δὲ φρόνημα τοῦ πνεύματος ζωὴ καὶ εἰρήνη·
8.9
Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8.15
οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
8.17
εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν. 8.18 Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 8.19 ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται·
8.20
τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι
8.21
ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ.
8.22
οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν·
8.23
οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες ἡμεῖς καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.
8.24
τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς, ὃ γὰρ βλέπει τίς ἐλπίζει;

8.26
Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις,
9.25
ὡς καὶ ἐν τῷ Ὠσηὲ λέγει 9.26
11.25
Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται· 11.26 καθὼς γέγραπται
11.34
'' None
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1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord,
5.12
Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13 For until the law, sin was in the world; but sin is not charged when there is no law. ' "5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. " "5.15 But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. " 6.1 What shall we say then? Shall we continue in sin, that grace may abound? 6.2 May it never be! We who died to sin, how could we live in it any longer? ' "6.3 Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? " '6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection;
6.9
knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him!
6.10
For the death that he died, he died to sin one time; but the life that he lives, he lives to God.
6.11
Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.
8.2
For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " '8.4 that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6 For the mind of the flesh is death, but the mind of the Spirit is life and peace; ' "
8.9
But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
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!"
8.17
and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18 For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19 For the creation waits with eager expectation for the sons of God to be revealed.
8.20
For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope
8.21
that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God.
8.22
For we know that the whole creation groans and travails in pain together until now.
8.23
Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body.
8.24
For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? ' "

8.26
In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. " 9.25 As he says also in Hosea, "I will call them \'my people,\' which were not my people; And her \'beloved,\' who was not beloved." 9.26 "It will be that in the place where it was said to them, \'You are not my people,\' There they will be called \'sons of the living God.\'"' "
11.25
For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in, " '11.26 and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob.
11.34
"For who has known the mind of the Lord? Or who has been his counselor?"'' None
65. New Testament, John, 1.4, 1.6-1.8, 1.11-1.13, 1.15, 13.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Platonic forms • Shepherd-form • Three Forms of First Thought • form criticism • frame, frames, • framing,

 Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 161; Osborne (2001), Irenaeus of Lyons, 254; Robbins et al. (2017), The Art of Visual Exegesis, 112, 119, 130, 131, 135, 143, 149, 151, 156, 157, 160; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 332; van den Broek (2013), Gnostic Religion in Antiquity, 61

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1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1.6
Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
1.11
Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.15
Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
13.23
ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς·' ' None
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1.4 In him was life, and the life was the light of men.
1.6
There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. ' "
1.11
He came to his own, and those who were his own didn't receive him. " "1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " '1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.15
John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"' "
13.23
One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. " ' None
66. New Testament, Luke, 1.3, 4.16-4.17, 12.21, 13.6, 13.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aḥiqar, textual forms • Form criticism, Form-critical • Greek forms of Book of Tobit, intermediate • Greek forms of Book of Tobit, long • Greek forms of Book of Tobit, short • Infancy Gospel of Thomas, Text-forms of • Lord’s Prayer, Form of the • Prayer, Form of • creating new lessons, form and style • form criticism • literary forms • methodology, form criticism

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55, 123; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 336; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 216; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 298, 316, 407, 408, 412; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 164; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 547; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 101

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1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε,
4.16
Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον
12.21
Οὕτως ὁ θησαυρίζων αὑτῷ καὶ μὴ εἰς θεὸν πλουτῶν.
13.6
Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν.
13.9
καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν.'' None
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1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus;
4.16
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written,
12.21
So is he who lays up treasure for himself, and is not rich toward God."
13.6
He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.
13.9
If it bears fruit, fine; but if not, after that, you can cut it down.\'"'' None
67. New Testament, Matthew, 1.22, 6.9-6.13, 25.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Lord’s Prayer, Form of the • Prayer, Form of • dreams and dream interpreters, physical forms of gods in dreams • form criticism • methodology, form criticism

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55; Johnston (2008), Ancient Greek Divination, 164; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 212, 216; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 300

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1.22 Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος
6.9
Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10 ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11 Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12 καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
25.29
τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ.'' None
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1.22 Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying, ' "
6.9
Pray like this: 'Our Father in heaven, may your name be kept holy. " '6.10 Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11 Give us today our daily bread. 6.12 Forgive us our debts, as we also forgive our debtors. ' "6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " 25.29 For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. '' None
68. Seneca The Younger, Letters, 65.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Being-Life-Intellect as plenitude of Forms (plerôma eidôn, πλήρωμα εἰδῶν‎) • Forms • form, immanent

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 338; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 120

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65.8 Accordingly, there are five causes, as Plato says:7 the material, the agent, the make-up, the model, and the end in view. Last comes the result of all these. Just as in the case of the statue, – to go back to the figure with which we began, – the material is the bronze, the agent is the artist, the make-up is the form which is adapted to the material, the model is the pattern imitated by the agent, the end in view is the purpose in the maker's mind, and, finally, the result of all these is the statue itself. "" None
69. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Mishna, priority of mishnaic form vs. midrashic form • Narratives, types and forms of, in Tosefta • Tosefta, narrative types and forms in

 Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 114; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 290

70. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • External Forms, ritualistic forms of honor • ritual framing of action

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 208; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 75

71. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • agri cultura, linguistic form(s) of • oral forms, refrains • oral forms, verbal dueling

 Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 69; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 155

72. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • conformity to • conformity to, union with • conformity with Christ, in his death and resurrection • conformity with Christ, in his suffering

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 46, 52; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 34, 186

73. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Peter and Cornelius' visions, form • letter-forms, of inscriptions

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 89; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 39

74. Pausanias, Description of Greece, 9.12.4 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Pausanias, and coexistence of forms • pillars/columns, Dionysus worshipped in form of

 Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 73; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299

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9.12.4 λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .'' None
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9.12.4 There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. '' None
75. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Form/Forms/Ideas • Forms • Plato, Forms

 Found in books: Fowler (2014), Plato in the Third Sophistic, 206; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 88; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 276

76. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Alexander of Aphrodisias, Aristotelian, Soul is a form and capacity, not a blend, or harmony, but supervenes on a blend • soul (psyche), as form

 Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 178; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 261, 262

77. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Form/Forms/Ideas • Forms • intelligible/Forms in Chaldaean Oracles

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 130; Fowler (2014), Plato in the Third Sophistic, 187, 188; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 219

78. Diogenes Laertius, Lives of The Philosophers, 3.37, 3.63, 3.69-3.70, 7.135 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Communication, forms of philosophical • Form • Form, • Forms • Plato, Forms • form • form, and matter • form, uniformity of (monoeides)

 Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 174; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 37; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 60, 71; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 329; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 186, 189; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 182; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 96

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3.37 Nowhere in his writings does Plato mention himself by name, except in the dialogue On the Soul and the Apology. Aristotle remarks that the style of the dialogues is half-way between poetry and prose. And according to Favorinus, when Plato read the dialogue On the Soul, Aristotle alone stayed to the end; the rest of the audience got up and went away. Some say that Philippus of Opus copied out the Laws, which were left upon waxen tablets, and it is said that he was the author of the Epinomis. Euphorion and Panaetius relate that the beginning of the Republic was found several times revised and rewritten, and the Republic itself Aristoxenus declares to have been nearly all of it included in the Controversies of Protagoras.
3.63
Plato has employed a variety of terms in order to make his system less intelligible to the ignorant. But in a special sense he considers wisdom to be the science of those things which are objects of thought and really existent, the science which, he says, is concerned with God and the soul as separate from the body. And especially by wisdom he means philosophy, which is a yearning for divine wisdom. And in a general sense all experience is also termed by him wisdom, e.g. when he calls a craftsman wise. And he applies the same terms with very different meanings. For instance, the word φαῦλος (slight, plain) is employed by him in the sense of ἁπλοῦς (simple, honest), just as it is applied to Heracles in the Licymnius of Euripides in the following passage:Plain (φαῦλος), unaccomplished, staunch to do great deeds, unversed in talk, with all his store of wisdom curtailed to action.
3.69
And the division from the centre to the circumference which is adjusted in harmony with the soul being thus determined, the soul knows that which is, and adjusts it proportionately because she has the elements proportionately disposed in herself. And when the circle of the Other revolves aright, the result is opinion; but from the regular motion of the circle of the Same comes knowledge. He set forth two universal principles, God and matter, and he calls God mind and cause; he held that matter is devoid of form and unlimited, and that composite things arise out of it; and that it was once in disorderly motion but, inasmuch as God preferred order to disorder, was by him brought together in one place. 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.
7.135
Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names.'' None
79. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Form/Forms/Ideas • Forms, and participation

 Found in books: Fowler (2014), Plato in the Third Sophistic, 188; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 407

80. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Form • Many-formed • deification, drowning as a form of • dreams and dream interpreters, physical forms of gods in dreams

 Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 78; Johnston (2008), Ancient Greek Divination, 164; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 25, 142, 146, 150

81. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Forms • Forms (Platonic) • Forms of evils • Forms, as active causes • Forms, as causes • Forms, interconnectedness of • Forms, of individuals • Forms, thoughts of god • Forms/Ideas, Plotinus on • Idea (Form) • Idea (i.e. form) • Intellect, Forms not external to • Plato, theory of Forms • Plotinus, and the Forms • Plotinus, on Forms • emanation, of forms • existence (huparxis, ὕπαρξις‎) of the Forms/Being • form • form (εἶδος) • form(s), • form, in Plotinus • forms, Platonic, as generating world • forms, Platonic, contemplation of • forms, Platonic, in Timaeus • forms, Platonic, inferior • forms, Platonic, rejected by Alexander • forms, Platonic, world of • principles, forming

 Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 623; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 239, 241, 242, 244, 245; Celykte (2020), The Stoic Theory of Beauty. 125; Dillon and Timotin (2015), Platonic Theories of Prayer, 172; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 21, 22, 23, 111, 119, 122, 126, 179, 195, 204, 207, 208, 236, 281, 286, 308, 335, 370, 388, 391, 392, 393, 394, 397, 398, 405, 406; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 412, 418; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 296; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 43, 44, 62, 64, 116, 154, 158, 169; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 88; Schibli (2002), Hierocles of Alexandria, 278; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 39, 69; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121

82. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Form of Eternity • Plato, Timaeus, in monologue form • World Soul and Forms • demiurge, and intelligible forms • forms, Platonic • forms, Platonic, intelligible

 Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 31, 49, 98, 100, 101, 166, 167, 178, 209, 263; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 126

83. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Being-Life-Intellect and Forms • Form-Numbers • Forms • Forms and Intellect/Demiurge • Forms as eidos (εἶδος‎) • Intellect as source of Form-Numbers • Plotinus on Forms • enmattered Forms (enhula eidê, ἔνυλα εἴδη‎) • forms in Nature/nature (phusis, φύσις‎) • intelligible Forms • interrelation of Forms • mathematics/mathematical and Forms • procession (prohodos, πρόοδος‎) of Forms • transcendence of Forms

 Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 88; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 56, 70, 100, 131, 195, 261

84. None, None, nan (6th cent. CE - 6th cent. CE)
 Tagged with subjects: • Form/Forms/Ideas • Forms, contemplation of

 Found in books: Fowler (2014), Plato in the Third Sophistic, 89; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 68

85. None, None, nan (6th cent. CE - 6th cent. CE)
 Tagged with subjects: • Communication, forms of philosophical • Form/Forms/Ideas

 Found in books: Fowler (2014), Plato in the Third Sophistic, 89; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 181

86. Anon., Letter of Aristeas, 4
 Tagged with subjects: • Form criticism • frame narrative/story • literary forms

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 4; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 53, 101

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4 laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the king's father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell"" None
87. Vergil, Aeneis, 4.570
 Tagged with subjects: • Schêmata (σχῆματα, rich frames) • dreams and dream interpreters, physical forms of gods in dreams

 Found in books: Johnston (2008), Ancient Greek Divination, 165; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 554

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4.570 femina. Sic fatus, nocti se immiscuit atrae.'' None
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4.570 with straining and assiduous shoulder push '' None
88. None, None, nan
 Tagged with subjects: • Kim, Larry, knowing, forms of • attention, forms of, interpreting vs. baffled • form criticism

 Found in books: Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 31; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 297

89. None, None, nan
 Tagged with subjects: • Being-Life-Intellect and Forms • Forms in Middle Platonism • Forms, Platonic • Idea (Form) • existence (huparxis, ὕπαρξις‎) of the Forms/Being • intelligible/Forms in Chaldaean Oracles

 Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 112; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 226; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 217, 218




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