The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
/form, of beauty, transcendent beauty	d, Hoine and Martijn (2017) 62, 95, 113, 229
deformity, of form, formal, principle, εἶδος	Trott (2019) 189
fashioned/formed, his flesh, flesh, christ	Williams (2009) 48
form	Del Lucchese (2019) 98, 100, 174 Inwood and Warren (2020) 173, 174, 175, 180, 181, 184, 186, 187, 188, 189, 190, 191 King (2006) 92, 93, 94, 122, 124, 166, 213, 246, 249, 250 Pachoumi (2017) 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) 17, 19, 25, 29
form, ablehnung jeder einer, wassertaufe	Hellholm et al. (2010) 147
form, aequimaelium, toponyms, as monumental	Roller (2018) 242
form, and capacity, not a blend, or alexander of aphrodisias, aristotelian, soul is a harmony, but supervenes on a blend	Sorabji (2000) 261, 262, 267
form, and content in didactic poetry	Kneebone (2020) 62, 64, 65, 67, 69
form, and content of spiritual gifts	Allison (2020) 149, 150, 151, 152, 153
form, and content, blending, of	Honigman (2003) 19, 20, 23
form, and gender, statues, as monumental	Roller (2018) 90, 91, 92
form, and matter as, contrary, contraries	Trott (2019) 208, 209, 210
form, and privation as, contrary, contraries	Trott (2019) 205
form, and type of communication	Stavrianopoulou (2006) 164
form, appia, names, as monumental	Roller (2018) 111
form, armor, as monumental	Roller (2018) 46, 50, 51, 62, 250, 279
form, artemis, in triple-bodied	Simon (2021) 177, 178, 374
form, as causes	Ebrey and Kraut (2022) 216, 270, 271, 279, 280, 282, 283, 287
form, as exemplars	Ebrey and Kraut (2022) 403, 422
form, as paradigms	Ebrey and Kraut (2022) 26, 260
form, as soul	Trott (2019) 40, 72, 74, 200
form, as, actuality, actual	Trott (2019) 39, 58, 72, 94, 105, 152, 155, 172, 186, 216
form, aḥiqar, original textual	Toloni (2022) 166, 167, 168, 169, 174, 175, 176
form, beginning of	Marmodoro and Prince (2015) 232
form, biblical texts, written	Salvesen et al (2020) 359
form, booty, as monumental	Roller (2018) 46, 62, 114, 216, 250
form, caecus, names, as monumental	Roller (2018) 124
form, change, of	Griffiths (1975) 6, 163
form, claudius, names, as monumental	Roller (2018) 99, 103
form, cocles, names, as monumental	Roller (2018) 56
form, contemplation of	Ebrey and Kraut (2022) 212, 221, 222, 225, 229, 248, 260, 376
form, contracts, standard	Verhagen (2022) 41, 42
form, criticism, letter	Malherbe et al (2014) 105, 254
form, criticism, methodology	Berglund Crostini and Kelhoffer (2022) 55, 123
form, cult regulations, written	Stavrianopoulou (2006) 149
form, description of physical	Kaplan (2015) 96, 97, 98, 135, 136, 137
form, dialogue	Wynne (2019) 28, 268
form, dialogue, as narrative	Berglund Crostini and Kelhoffer (2022) 307, 309, 344
form, dialogue, literary	Ebrey and Kraut (2022) 14, 31, 38, 64, 82, 111
form, disappears, animal	Griffiths (1975) 13, 235
form, divine	Papadodima (2022) 149
form, divine speech, in written	Janowitz (2002b) 102
form, einer spiritualisierte waschung, bzw. wassertaufe	Hellholm et al. (2010) 147
form, epistolary	Malherbe et al (2014) 248, 249, 425, 629
form, escort/procession, as monumental	Roller (2018) 138
form, essence, as	Trott (2019) 66, 67, 68, 69, 70, 72, 74, 148, 205
form, eternality of	Ebrey and Kraut (2022) 16, 30, 36, 212, 215, 216, 230, 366
form, extended description, physical	Kaplan (2015) 96, 97
form, for name, baptismal formulae, short	Berglund Crostini and Kelhoffer (2022) 81, 86, 88, 90
form, for triadic, baptismal formulae, short	Berglund Crostini and Kelhoffer (2022) 87
form, form-in-nature,	Ebrey and Kraut (2022) 386
form, form-in-us,	Ebrey and Kraut (2022) 386, 387
form, form-units,	Ebrey and Kraut (2022) 380
form, friends of	Ebrey and Kraut (2022) 26
form, fulfilment, as identical to	Carter (2019) 1
form, gracchi, names, as monumental	Roller (2018) 201, 207, 212
form, heavenly human	Bull Lied and Turner (2011) 435
form, household	Phang (2001) 181
form, icon, of highest	Janowitz (2002b) 116
form, idea	Dillon and Timotin (2015) 40, 83, 85, 112, 140, 144, 158, 165, 166, 172, 186, 187
form, idea, i.e.	Motta and Petrucci (2022) 34, 35, 79, 82, 88, 95, 96
form, imperceptibility of	Ebrey and Kraut (2022) 244, 278
form, in generation, γενέσις	Trott (2019) 65, 165, 190
form, in noctural vision, gracious	Griffiths (1975) 29, 339
form, in plotinus	Marmodoro and Prince (2015) 44
form, in solving food-chain objection	Marmodoro and Prince (2015) 75
form, inscriptions, as monumental	Roller (2018) 138, 151, 221
form, inter duos lucos, toponyms, as monumental	Roller (2018) 249
form, magnus, names, as monumental	Roller (2018) 270, 271, 272
form, male, as	Trott (2019) 3, 4, 145, 190
form, material, matter, ὑλή, opposed to	Trott (2019) 11, 144
form, matter, as related to	Schultz and Wilberding (2022) 48, 90, 176, 177, 185, 197, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215
form, maximus, names, as monumental	Roller (2018) 104
form, mediale	Hellholm et al. (2010) 433
form, mnemonic function of mishna or midrash	Hayes (2022) 108, 109
form, motion, movement, of	Trott (2019) 185, 213
form, names, as monumental centummanus, ?	Roller (2018) 132
form, night, black clouds of routed, gracious	Griffiths (1975) 29
form, of a cross, gods, take shape in the	Sider (2001) 35
form, of a field, herem, in the	Gordon (2020) 73, 74, 75, 76, 77, 78, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195
form, of address used by, yosef, rav	Kalmin (1998) 128
form, of all gods and forms, single goddesses, single godhead of isis adored in varied	Griffiths (1975) 5, 145
form, of all gods and goddesses, isis, single	Griffiths (1975) 5, 143
form, of all gods and goddesses, single	Griffiths (1975) 5, 143
form, of all gods and goddesses, single godhead forms, isis, single of adored in various	Griffiths (1975) 5, 145
form, of apollo, pillar/column, worshipped in	Simon (2021) 65, 137
form, of aristocracy, best government, according to josephus	Feldman (2006) 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 (2021) 137, 187
form, of artemis, triple-bodied	Simon (2021) 177, 178, 374
form, of astragal with hephaestus directing female chorus by, sotades, vase in	Simon (2021) 244
form, of astrometeorology, hard / strongly deterministic	Green (2014) 30, 84, 86, 89
form, of astrometeorology, soft / non-deterministic	Green (2014) 88, 89, 92, 93
form, of ban, marriage ban, soldiers	Phang (2001) 115, 116, 117, 118, 119, 120, 121, 122, 123, 124
form, of beauty	Ebrey and Kraut (2022) 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) 52
form, of bird, winged, animals in	Griffiths (1975) 312
form, of book of syriac tobit, peshitta	Toloni (2022) 44, 54, 173, 218
form, of book of tobit, sahidic	Toloni (2022) 44
form, of child, aristotle, on feminine	Brule (2003) 81, 134
form, of cornelia, statues, as monumental	Roller (2018) 221
form, of deification, drowning as a	Janowitz (2002) 78
form, of dialogue, impiety, in utramque partem	Wynne (2019) 41, 185
form, of dialogue, propositum	Wynne (2019) 41, 47, 48
form, of different	Ebrey and Kraut (2022) 388, 439, 440, 441, 442, 443, 444, 445, 446, 447, 448, 449, 491
form, of discourse, rhetoric, christian, as	Humfress (2007) 140
form, of divine punishment, intellectual	Nisula (2012) 106
form, of equality	Ebrey and Kraut (2022) 16, 274, 506, 520
form, of eternity	Hoenig (2018) 98, 100, 101, 263
form, of execution, councils, city. see decurions, decurionate, “crematio”, as	Kraemer (2020) 91, 99, 100
form, of execution, rome	Lorberbaum (2015) 115, 116, 125, 137, 143, 145
form, of execution, strangulation, unspecified	Lorberbaum (2015) 115, 120, 190
form, of execution, symbolic, the default	Lorberbaum (2015) 136, 142, 147
form, of execution, symbolic, the most severe	Lorberbaum (2015) 134
form, of female, relation to	Trott (2019) 96
form, of gods and goddesses, single	Griffiths (1975) 5, 143
form, of golden lanterns, carried in procession, in vessel, carried by first in procession	Griffiths (1975) 195
form, of good	Ebrey and Kraut (2022) 240, 308, 310, 311, 316, 342, 385
form, of hera, numerous deities worshipped in	Simon (2021) 65
form, of hera, pillar, worshipped in	Simon (2021) 65, 137
form, of large	Ebrey and Kraut (2022) 204, 273, 294, 380
form, of law, mandata	Phang (2001) 122, 123
form, of likeness, homoiotês, ὁμοιότης‎, homoiôsis, ὁμοίωσις‎	d, Hoine and Martijn (2017) 78, 108, 113
form, of livia, statues, as monumental	Roller (2018) 219
form, of lucius disappears - bristles, hide, belly, hoofs, front feet, neck, ears, ass, hateful to isis, ass molars, tail	Griffiths (1975) 13, 235
form, of magic, theurgy, as a	Janowitz (2002b) 14
form, of marginalization, stereotypes, emotional, as a	Mermelstein (2021) 68, 69, 100
form, of octavia, statues, as monumental	Roller (2018) 219
form, of osiris, abydos memnonion, osiris-sarapis as	Renberg (2017) 485, 486
form, of o’s works	Joosse (2021) 1, 16, 18, 21
form, of palladium, mycenae, limestone slab with athena in	Simon (2021) 201, 202, 203, 204
form, of persuasion, hard	Malherbe et al (2014) 235
form, of pillars/columns, apollo worshipped in	Simon (2021) 65, 137
form, of pillars/columns, artemis worshipped in	Simon (2021) 137, 187
form, of pillars/columns, dionysus worshipped in	Simon (2021) 65, 137, 286, 299, 300
form, of pillars/columns, hera worshipped in	Simon (2021) 65, 137
form, of prayer, sacrifices, as a	Schwartz (2008) 203, 443
form, of punishment in letter of severus of minorca on the conversion of the jews, stoning as	Kraemer (2020) 93
form, of p’s dialogues, literary/literature	Joosse (2021) 9, 158, 159, 164, 168, 186, 197, 198, 199, 200, 201, 202
form, of senatus consulta	Udoh (2006) 39, 40
form, of sight, wisdom, as a	Birnbaum and Dillon (2020) 99, 198
form, of small	Ebrey and Kraut (2022) 30, 101, 386, 442, 444, 445, 446
form, of soul reflected by, wisdom as	Birnbaum and Dillon (2020) 99, 198
form, of storytelling, rationalization, as a	Hawes (2014) 62, 63, 127, 200, 201
form, of tacitus	Keeline (2018) 241
form, of the monument, physical	Hellholm et al. (2010) 1776
form, of the, soul	Dillon and Timotin (2015) 153
form, of tribute, as trade, in black sea	Parkins and Smith (1998) 66, 67
form, of violence, prayer, as a	Sider (2001) 60
form, of winged bird, animals, in forms, of letters, in	Griffiths (1975) 311, 313
form, of worship, hymns, as a higher	Dignas Parker and Stroumsa (2013) 107
form, one who … haqotel	Simon-Shushan (2012) 35, 54
form, one who … qotel, haqotel	Simon-Shushan (2012) 34, 35, 54
form, one, the, transcends	Gerson and Wilberding (2022) 18
form, paradoxography, similarities to epigram	Lightfoot (2021) 78
form, participation in	Ebrey and Kraut (2022) 16, 213, 371, 406, 410, 437, 439, 449
form, path of cocles, toponyms, as monumental	Roller (2018) 37
form, plato, timaeus, in monologue	Hoenig (2018) 49
form, possession of	Ebrey and Kraut (2022) 220, 229, 316
form, principle, ἀρχή, of	Trott (2019) 145, 172, 191
form, relation of to natural order	Marmodoro and Prince (2015) 41
form, samaritan petition	Bickerman and Tropper (2007) 379, 380, 381, 382, 383, 384
form, self-description, physical	Kaplan (2015) 96, 135
form, singleness of	Ebrey and Kraut (2022) 322, 505
form, sophocles, and rhetoric/tragedy as a rhetorical	Liapis and Petrides (2019) 252, 276, 277, 278, 279, 280, 281, 282, 293
form, soul, psyche, as	King (2006) 5, 178, 246, 247, 250, 252
form, sudden change of	Griffiths (1975) 6, 163
form, syzygienlehre	Hellholm et al. (2010) 427
form, terminates self, alexander of aphrodisias, aristotelian, interruption of	Sorabji (2000) 243
form, texts, as monumental	Roller (2018) 279
form, to achamoth’s passions, savior/advocate, valentinian, gives	Williams (2009) 186
form, to, substance, relation of	Trott (2019) 65, 66, 67, 68, 69, 70, 72
form, tobit, original textual	Toloni (2022) 9, 77, 120, 124, 133, 134, 135, 140, 143, 156, 166, 167, 173
form, tool, tools, as, of efficient cause	Trott (2019) 153
form, toponyms, as monumental	Roller (2018) 260
form, turma alexandri, booty, as monumental	Roller (2018) 216
form, unchanging character of	Ebrey and Kraut (2022) 213, 216, 279, 284, 311, 320, 388, 416
form, uniqueness of	Ebrey and Kraut (2022) 214, 453
form, venox, names, as monumental	Roller (2018) 113
form, vs. midrashic, form, mishna, priority of mishnaic	Hayes (2022) 105, 106, 107, 108, 109, 110, 111, 113, 114, 117, 118, 120, 123
form, world-view, pauls in narrative	Engberg-Pedersen (2010) 179, 180
form, yiqtol	Simon-Shushan (2012) 31, 32, 38
form, εἶδος	Schibli (2002) 170, 171, 214, 278
form, ζητήματα καὶ grammatical archive, commentarial strategies, question and answer λύσεις	Ward (2022) 39
form/function, congruence, body	Brule (2003) 76, 77, 79
formal, form, principle, εἶδος	Trott (2019) 92, 147, 153
formal, principle, form, εἶδος, artificial	Trott (2019) 3, 4
formal, principle, form, εἶδος, as arrangement	Trott (2019) 97, 99, 112, 234
formal, principle, form, εἶδος, as capacity	Trott (2019) 207
formal, principle, form, εἶδος, as moving cause	Trott (2019) 4
formal, principle, form, εἶδος, craft analogy view of	Trott (2019) 39, 40, 85, 172
formal, principle, form, εἶδος, difference	Trott (2019) 31
formal, principle, form, εἶδος, elemental	Trott (2019) 96, 103, 104, 105, 107, 109, 150, 151, 161
formal, principle, form, εἶδος, essence as	Trott (2019) 65, 66, 67, 68, 69, 72
formal, principle, form, εἶδος, father’s	Trott (2019) 166, 170, 179
formal, principle, form, εἶδος, in elemental change	Trott (2019) 96, 140, 147, 148
formal, principle, form, εἶδος, in generation	Trott (2019) 30, 48, 83, 84, 110
formal, principle, form, εἶδος, in sexual differentiation	Trott (2019) 191, 192, 193, 194, 195, 196
formal, principle, form, εἶδος, incapacity of	Trott (2019) 190
formal, principle, form, εἶδος, internalised heat as	Trott (2019) 154, 155, 158, 159, 179, 189
formal, principle, form, εἶδος, male as	Trott (2019) 4, 30
formal, principle, form, εἶδος, material basis of	Trott (2019) 58, 181
formal, principle, form, εἶδος, organising capacity of	Trott (2019) 218
formal, principle, form, εἶδος, plato’s view of	Trott (2019) 68, 69, 70, 72, 82
formal, principle, form, εἶδος, privation of	Trott (2019) 87, 89
formal, principle, form, εἶδος, relation to matter	Trott (2019) 3, 4, 11, 20, 21, 40, 41, 53, 54
formal, principle, form, εἶδος, semen’s role as	Trott (2019) 3, 35, 144, 165, 170, 214, 221, 228
formal, principle, form, εἶδος, soul as	Trott (2019) 4, 111, 112, 113, 224
formal, principle, form, εἶδος, species versus individual	Trott (2019) 65, 66, 67, 68, 69, 70, 72, 74, 179, 198, 199, 201
formal, principle, form, εἶδος, superiority over matter of	Trott (2019) 11, 21, 35
formal, principle, form, εἶδος, vital heat’s role as	Trott (2019) 53, 58, 110, 154, 161, 165, 179, 181, 220
formal, principle, εἶδος, form, actual, actualising of	Trott (2019) 226
format of oral forms, flagitatio	Richlin (2018) 159, 165
format of oral forms, verbal dueling	Richlin (2018) 156, 159, 164
formative, interdependence, morally	Allison (2020) 110, 136, 137, 138, 139, 140, 141, 143, 176, 177, 178, 179
formed, by, concoct, concoction, menses	Trott (2019) 87
formed, by, concoct, concoction, semen	Trott (2019) 144, 146, 152, 155, 156, 170, 172, 183, 184
formed, from achamoth’s grief, devil	Williams (2009) 188
formed, from, blood, menses	Trott (2019) 87, 159, 173, 221
formed, from, blood, semen	Trott (2019) 58, 152, 154, 155, 170
formed, out of nutrition, nourishment, semen and menses	Trott (2019) 143, 144
formed, powers, for being	Marmodoro and Prince (2015) 232
formed, through, concoct, concoction, blood	Trott (2019) 145, 152, 175, 183, 184
formed, under vespasian, cilicia/cilicians, third roman province	Marek (2019) 339
forming, heavens	Marmodoro and Prince (2015) 25
forming, heavens, in stoic cosmogony	Marmodoro and Prince (2015) 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30
forming, principles	Marmodoro and Prince (2015) 158
forms	Bernabe et al (2013) 386, 388, 396, 421 Birnbaum and Dillon (2020) 5, 182, 266, 267 Erler et al (2021) 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) 15, 21, 60, 61, 62, 63, 66, 71, 164 Gerson and Wilberding (2022) 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) 155, 156, 157, 158, 159, 161, 164, 165, 166, 167, 168, 177, 178, 179, 180, 185, 186, 223, 224 Long (2019) 32, 46, 53, 54, 98, 102 Osborne (2010) 67, 129, 280 d, Hoine and Martijn (2017) 28
forms, achamoth and leaves her, christ	Williams (2009) 184, 186, 196, 197
forms, aggada in mishna, narrative	Hayes (2022) 485, 486
forms, alexandria, and isis pelagia, and serpent	Griffiths (1975) 311, 313, 314, 343
forms, amphoras	Parkins and Smith (1998) 93
forms, and class, oral	Richlin (2018) 139, 436, 439, 442
forms, and fantastic beasts, oral	Richlin (2018) 435, 475
forms, and intellect/demiurge	d, Hoine and Martijn (2017) 56, 152, 225, 228
forms, and participation	d, Hoine and Martijn (2017) 107, 108, 109, 110, 111, 112
forms, and privation	d, Hoine and Martijn (2017) 251, 252, 253
forms, and, ideology, symbolic	Ando (2013) 210, 213
forms, apodictic	Simon-Shushan (2012) 58
forms, appetite, see appetite containing	d, Hoine and Martijn (2017) 132, 137
forms, as active causes	Gerson and Wilberding (2022) 125, 126, 127, 128
forms, as causes	d, Hoine and Martijn (2017) 105, 108, 109, 110, 111
forms, as eidos, εἶδος‎	d, Hoine and Martijn (2017) 111, 142, 152, 155, 156, 158, 159, 191, 195, 197, 225, 246, 251, 254
forms, as monad	d, Hoine and Martijn (2017) 110
forms, as monads	d, Hoine and Martijn (2017) 110
forms, aḥiqar, textual	Toloni (2022) 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) 276, 284
forms, being-life-intellect and	d, Hoine and Martijn (2017) 56, 124, 137, 204, 217, 228
forms, belief/opinion, doxa, δόξα‎, of	d, Hoine and Martijn (2017) 194, 197, 205
forms, by aristotle	d, Hoine and Martijn (2017) 105, 106, 193
forms, by philoponus	d, Hoine and Martijn (2017) 293
forms, by the demiurge, copy of the	d, Hoine and Martijn (2017) 159, 160, 161, 166, 271, 281, 285, 286, 287
forms, catchphrases, oral	Richlin (2018) 40, 212, 213, 214
forms, cheerleading, oral	Richlin (2018) 143, 144, 145, 146, 147, 148, 149, 150, 151, 183
forms, childrens, oral	Richlin (2018) 356, 438
forms, circulation of oral	Richlin (2018) 6, 338
forms, completeness, as property of	Marmodoro and Prince (2015) 66
forms, conceptualization, epibolê, ἐπιβολή‎, and	d, Hoine and Martijn (2017) 187
forms, contemplation of	Joosse (2021) 65, 68, 70 d, Hoine and Martijn (2017) 227, 228, 229, 231, 234
forms, dating	Czajkowski et al (2020) 52, 102, 116, 119, 120, 122, 127, 130, 142, 292, 293
forms, demiurge, and intelligible	Hoenig (2018) 31
forms, double activity of	d, Hoine and Martijn (2017) 108
forms, emanation, of	Marmodoro and Prince (2015) 62, 68, 69
forms, enhula eidê, ἔνυλα enmattered εἴδη‎	d, Hoine and Martijn (2017) 108, 109, 110, 115, 116, 142, 146, 153, 159, 160, 161, 195
forms, exempla, oral	Richlin (2018) 221, 289, 375
forms, existence of	d, Hoine and Martijn (2017) 113
forms, ezekiel, tragedian, use of greek literary	Potter Suh and Holladay (2021) 49, 134, 135
forms, fables, oral	Richlin (2018) 338
forms, flagitatio, oral	Richlin (2018) 7, 10, 171, 172, 173, 174, 175, 176, 177, 178, 331, 452
forms, floating stories, oral	Richlin (2018) 6, 231, 447
forms, folk heroes, oral	Richlin (2018) 41, 224, 349, 459, 474
forms, folktales, oral	Richlin (2018) 123, 364, 475
forms, hebrew sources, verbal	Griffiths (1975) 252
forms, homeric, oral	Richlin (2018) 269, 443, 448
forms, illumination, ellampsis, ἔλλαμψις‎, and traces of the	d, Hoine and Martijn (2017) 158
forms, image/likeness of	d, Hoine and Martijn (2017) 28, 107, 108, 110, 111, 114, 116, 117, 152, 160, 172, 191, 199, 200, 204, 225, 286
forms, images, of	Marmodoro and Prince (2015) 67
forms, imitated, completeness, of	Marmodoro and Prince (2015) 67
forms, immanent	Gerson and Wilberding (2022) 77, 170, 302, 303
forms, imperfect verb	Scopello (2008) 16, 17, 18, 19, 20
forms, in ancient greek abstract nominal generally, adjectival vs. verbal	Joho (2022) 8, 27
forms, in ancient greek abstract nominal generally, and substantivized adjectives	Joho (2022) 28
forms, in ancient greek abstract nominal generally, definition of	Joho (2022) 8, 27
forms, in ancient greek abstract nominal generally, indications of time of day frequent in subject position	Joho (2022) 37
forms, in ancient greek abstract nominal generally, overview of	Joho (2022) 26, 27, 28
forms, in codex tchacos, imperfect verb	Scopello (2008) 18
forms, in cosmos, activity of	d, Hoine and Martijn (2017) 159, 161
forms, in middle platonism	d, Hoine and Martijn (2017) 101, 102, 105, 108, 113, 216, 217, 218
forms, in nature/nature, phusis, φύσις‎	d, Hoine and Martijn (2017) 195
forms, in the parmenides	d, Hoine and Martijn (2017) 99, 108, 112, 113, 114, 115, 116, 117, 208
forms, intelligible	d, Hoine and Martijn (2017) 99, 100, 101, 102, 103, 104
forms, intelligible-and-intellective	d, Hoine and Martijn (2017) 228
forms, interconnectedness of	Gerson and Wilberding (2022) 121, 122, 123, 397
forms, interrelation of	d, Hoine and Martijn (2017) 70, 91, 100
forms, irrealis texts, qatal	Simon-Shushan (2012) 35
forms, knowledge/science, epistêmê, ἐπιστήμη‎, of ontology	d, Hoine and Martijn (2017) 105, 168, 187
forms, lament for the fallen city, oral	Richlin (2018) 143
forms, language and	d, Hoine and Martijn (2017) 190, 191, 199
forms, language and style, book of judith, future	Gera (2014) 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) 199
forms, latin language, republican	Bruun and Edmondson (2015) 164, 165
forms, legends, oral	Richlin (2018) 444, 448
forms, linguistic analysis, appositive attributive	Scopello (2008) 4
forms, literary	Kessler (2004) 27
forms, logos/logoi, reason principle, λόγος‎/λόγοι‎, as image of	d, Hoine and Martijn (2017) 191, 204
forms, loudness of oral	Richlin (2018) 179, 180
forms, mathematics/mathematical and	d, Hoine and Martijn (2017) 168, 169, 172, 195
forms, mishnaic, chart	Simon-Shushan (2012) 26
forms, mishnaic, dominant	Simon-Shushan (2012) 54
forms, mishnaic, negative apodictic	Simon-Shushan (2012) 54
forms, modification by origen	O, Brien (2015) 254
forms, morra, oral	Richlin (2018) 162, 239
forms, myths, oral	Richlin (2018) 249
forms, names, personal, adaptation of roman nominal	Marek (2019) 471
forms, narrative	Simon-Shushan (2012) 54
forms, natural	d, Hoine and Martijn (2017) 114
forms, nature of	d, Hoine and Martijn (2017) 116, 117
forms, not external to, intellect	Gerson and Wilberding (2022) 21, 22, 23, 53, 54, 80, 117, 118, 194, 195, 204, 205, 206, 207, 208, 209, 210
forms, oaths, oral	Richlin (2018) 166, 183, 185
forms, occentatio, oral	Richlin (2018) 176, 178, 179, 180, 181
forms, of address	Kalmin (1998) 38, 39, 52
forms, of address used by, babylonian rabbis, sages	Kalmin (1998) 39
forms, of address used by, palestinian rabbis, sages	Kalmin (1998) 38, 39
forms, of amun, and sea, aniconic	Griffiths (1975) 253
forms, of artefacts	Erler et al (2021) 33 Harte (2017) 174, 180
forms, of beauty	Harte (2017) 82, 85, 86, 89, 90, 96, 108, 117, 118
forms, of book of greek tobit, intermediate	Toloni (2022) 54, 164, 188
forms, of book of greek tobit, long	Toloni (2022) 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) 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) 119, 136, 201, 217
forms, of book of tobit, hebrew gaster, m.	Toloni (2022) 173
forms, of book of tobit, hebrew münster, s.	Toloni (2022) 21, 44, 119, 136, 210
forms, of book of tobit, medieval aramaic, neubauer	Toloni (2022) 136, 210
forms, of book of tobit, qumran aramaic, 4q196-199	Toloni (2022) 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) 20, 21, 116, 201
forms, of book of tobit, vetus latina latin long	Toloni (2022) 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) 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) 78
forms, of courage	Harte (2017) 167
forms, of divination, incubation, as alternative to other	Renberg (2017) 28
forms, of divination, incubation, sanctuaries with both incubation and other	Renberg (2017) 28
forms, of evils	d, Hoine and Martijn (2017) 113, 114, 117, 121, 199
forms, of exemplarity, self-reflexive	Bexley (2022) 160, 161, 162, 163, 164, 165, 171, 172, 173, 174, 175, 176, 177, 178, 179
forms, of first thought, three	van den Broek (2013) 61, 62
forms, of gods in dreams, dreams and dream interpreters, physical	Johnston (2008) 164, 165
forms, of heaven	d, Hoine and Martijn (2017) 114
forms, of individuals	Gerson and Wilberding (2022) 129, 130, 131, 171, 290, 335 d, Hoine and Martijn (2017) 107, 108, 109, 191
forms, of intentionality	Mackey (2022) 265
forms, of justice	Harte (2017) 96, 142, 157, 167, 180
forms, of knowing	Pinheiro et al (2012a) 19, 172
forms, of letters, animals, in	Griffiths (1975) 285
forms, of mindfulness, masculine/feminine	Taylor and Hay (2020) 55, 57, 110
forms, of osiris, osiris	Renberg (2017) 485
forms, of philosophical, communication	Joosse (2021) 176, 177, 178, 179, 180, 181, 182, 183
forms, of prayer	Parker (2005) 15, 39
forms, of republican	Bruun and Edmondson (2015) 155, 156, 164
forms, of resistance, embodied	Mermelstein (2021) 49
forms, of soul, lat. animus = gr. psychē, different	Tsouni (2019) 199
forms, of sozein various	Jim (2022) 1, 25, 26, 28
forms, of temperance	Harte (2017) 167
forms, of the fine	Harte (2017) 167
forms, of the four species	d, Hoine and Martijn (2017) 102, 103, 104, 114, 151
forms, of the good	Harte (2017) 96, 124, 128, 129, 130, 131, 138, 156, 159, 167, 178, 257 d, Hoine and Martijn (2017) 252
forms, of vices	Harte (2017) 168
forms, of vision, three	Marmodoro and Prince (2015) 251
forms, of will, emotions, passio, perturbatio, as	Nisula (2012) 233, 234, 237
forms, of worship?, temple, replaced by higher	Rosen-Zvi (2012) 247
forms, of φύομαι, perfect	Joho (2022) 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) 312
forms, or ‘ideas’, plato	Tsouni (2019) 68, 137, 149, 169
forms, oral flagitatio, and status	Richlin (2018) 162, 173
forms, oral flagitatio, chiastic	Richlin (2018) 173, 178
forms, oral flagitatio, loudness of	Richlin (2018) 173, 176, 177, 192
forms, order of nature/nature, phusis, φύσις‎, as argument for	d, Hoine and Martijn (2017) 113, 242
forms, past tense verb	Scopello (2008) 16, 17
forms, patrizi on	d, Hoine and Martijn (2017) 309
forms, pausanias, and coexistence of	Gaifman (2012) 70, 71, 72, 73, 74
forms, persistence past currency, oral	Richlin (2018) 19
forms, plato	Dimas Falcon and Kelsey (2022) 200, 208, 210, 227 Wardy and Warren (2018) 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) 99, 101, 102
forms, plato, doctrine of the	Eidinow and Kindt (2015) 217
forms, plato, on the	Hayes (2015) 58, 196
forms, plato, platonic	Janowitz (2002) 38
forms, plato, theory of	Damm (2018) 115 Hirshman (2009) 78 Long (2006) 224, 261, 292, 293, 294, 295, 296, 297, 298 Segev (2017) 8, 30, 31, 33, 41, 42, 43, 44, 45, 46, 47
forms, platonic	Castagnoli and Ceccarelli (2019) 27, 179, 183, 188, 189, 193, 194, 310, 312, 318, 320, 322, 323, 346 Hoenig (2018) 166, 167, 209 Joosse (2021) 65, 83, 86, 88, 89, 92, 107, 177 Kirichenko (2022) 146, 147, 153, 200 O, Daly (2020) 127, 178 Osborne (2001) 29, 42, 74, 89, 163, 167, 254 Struck (2016) 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) 81
forms, platonic, as first cosmos	Marmodoro and Prince (2015) 68
forms, platonic, as generating world	Marmodoro and Prince (2015) 62
forms, platonic, as model	Marmodoro and Prince (2015) 52
forms, platonic, as objects of nous	Marmodoro and Prince (2015) 57
forms, platonic, as thoughts	Marmodoro and Prince (2015) 105
forms, platonic, contemplation of	Marmodoro and Prince (2015) 169
forms, platonic, in intellect	Marmodoro and Prince (2015) 167
forms, platonic, in timaeus	Marmodoro and Prince (2015) 116
forms, platonic, inferior	Marmodoro and Prince (2015) 64, 65
forms, platonic, intelligible	Hoenig (2018) 178
forms, platonic, of the good	Hoenig (2018) 13
forms, platonic, rejected by alexander	Marmodoro and Prince (2015) 43
forms, platonic, thought of all-at-once	Marmodoro and Prince (2015) 155
forms, platonic, world of	Marmodoro and Prince (2015) 154
forms, platonism, theory of	James (2021) 31, 52, 124
forms, plerôma eidôn, πλήρωμα being-life-intellect as plenitude of εἰδῶν‎	d, Hoine and Martijn (2017) 107, 109, 120
forms, plotinus on	d, Hoine and Martijn (2017) 99, 102, 261
forms, plural	Burton (2009) 29
forms, popular history, oral	Richlin (2018) 230, 459
forms, popular knowledge, oral	Richlin (2018) 5, 6, 214, 435, 436, 437, 474
forms, potency/power, dunamis, δύναμις‎, of	d, Hoine and Martijn (2017) 110
forms, primordial	d, Hoine and Martijn (2017) 111
forms, procession, prohodos, πρόοδος‎, of	d, Hoine and Martijn (2017) 100, 101, 102, 103, 104, 105, 106, 107
forms, proclus criticism of aristotelian	d, Hoine and Martijn (2017) 142, 156
forms, proverbs, oral	Richlin (2018) 258, 441
forms, quiritatio, oral	Richlin (2018) 72, 147, 181, 182, 183, 184, 231, 323
forms, range of	d, Hoine and Martijn (2017) 113, 114, 115, 117, 199, 247, 248
forms, range, platos, latitude of	Sorabji (2000) 268
forms, realis	Simon-Shushan (2012) 54
forms, recycled, oral	Richlin (2018) 364, 438, 459
forms, refrains, oral	Richlin (2018) 155, 173, 174, 178, 180, 334
forms, rough music, oral	Richlin (2018) 178
forms, schemata	Faure (2022) 23, 25, 30, 33
forms, self-sufficiency, of	Marmodoro and Prince (2015) 67
forms, skolia, oral	Richlin (2018) 57, 172, 241
forms, slave tales, oral	Richlin (2018) 473
forms, soldiers songs, oral	Richlin (2018) 10, 150, 162, 216
forms, soter, participle	Jim (2022) 19
forms, soul, contains	Joosse (2021) 65, 70, 86, 91, 92
forms, sozein passive	Jim (2022) 21, 32, 85, 91, 92, 94
forms, stoic rejection of	O, Brien (2015) 90
forms, tall tales, oral	Richlin (2018) 454, 464, 469
forms, theory of four	O, Brien (2015) 27
forms, thoughts of god	Gerson and Wilberding (2022) 119
forms, transcendence of	d, Hoine and Martijn (2017) 66, 108, 113, 114, 116, 142, 168, 169, 172, 191, 195, 199, 227, 228
forms, verbal dueling, oral	Richlin (2018) 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) 154, 156, 158, 164, 167
forms, verbal oral dueling, chiastic	Richlin (2018) 154, 160, 165
forms, verbal oral dueling, how to lose	Richlin (2018) 160, 166, 168, 176
forms, verbal oral dueling, speed of	Richlin (2018) 166, 167
forms, with static implications, abstract nominal phrases in thucydides, and perfect	Joho (2022) 90, 110, 114, 124, 167, 168, 171, 176, 177, 178, 179, 186, 187, 231, 232, 276, 277, 278, 304
forms, world soul and	d, Hoine and Martijn (2017) 124, 126
forms/being, existence, huparxis, ὕπαρξις‎, of the	d, Hoine and Martijn (2017) 111, 112, 113, 117, 121, 141, 203, 217, 227
forms/noetic, realm, unknowable/unknowability of	d, Hoine and Martijn (2017) 227, 228, 231, 232
formulae, longer, form, baptismal	Berglund Crostini and Kelhoffer (2022) 87
form’s, work in inheritance	Trott (2019) 65, 66, 188, 198, 199, 200, 201, 202
form’s, work through, material, matter, ὑλή	Trott (2019) 58, 147, 181
ideas/forms, participation, methexis, μέθεξις‎, among	d, Hoine and Martijn (2017) 91
intelligible/forms, in chaldaean oracles	d, Hoine and Martijn (2017) 113, 216, 217, 218, 219, 232
rhetoric, form, of diatribe	Malherbe et al (2014) 110
uniformity, of form, monoeides	Ebrey and Kraut (2022) 37, 276, 281, 294

List of validated texts:

64 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) 359; Toloni (2022) 145

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) 359; Gordon (2020) 77

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

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, Genesis, 1.1, 4.16, 14.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Sacrifices, As a Form of Prayer • Tehom (deep), as feminine form in Hebrew • Three Forms of First Thought • form(s), • framing, • grammatical archive, commentarial strategies, question and answer form (ζητήματα καὶ λύσεις) • language and style, Book of Judith, future forms • plural forms

Found in books: Burton (2009) 29; Gera (2014) 141; Kosman (2012) 166; Robbins et al (2017) 374; Schwartz (2008) 203; Ward (2022) 39; Xenophontos and Marmodoro (2021) 20; van den Broek (2013) 62

1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃' '. None

1.1. In the beginning God created the heaven and the earth.
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.' '. None

4. 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) 194; Lorberbaum (2015) 136

7.25. וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ יְהוָה בַּיּוֹם הַזֶּה וַיִּרְגְּמוּ אֹתוֹ כָל־יִשְׂרָאֵל אֶבֶן וַיִּשְׂרְפוּ אֹתָם בָּאֵשׁ וַיִּסְקְלוּ אֹתָם בָּאֲבָנִים׃''. None

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

5. Homer, Iliad, 5.53, 24.371 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Form • Many-formed • sozein, various forms of

Found in books: Jim (2022) 25; Pachoumi (2017) 132, 137

5.53. ἀλλʼ οὔ οἱ τότε γε χραῖσμʼ Ἄρτεμις ἰοχέαιρα,
24.371. σεῦ ἀπαλεξήσαιμι· φίλῳ δέ σε πατρὶ ἐΐσκω.''. None

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; " '
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

6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Forms • Greek forms of Book of Tobit, long • concept, forging theoric communities • sozein, various forms of • tragedy, forging social convictions

Found in books: Erler et al (2021) 208; Jim (2022) 25; Kowalzig (2007) 92; Toloni (2022) 58

7. 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) 218, 456; Harkins and Maier (2022) 161

34.6. יִשְׁגּוּ צֹאנִי בְּכָל־הֶהָרִים וְעַל כָּל־גִּבְעָה רָמָה וְעַל כָּל־פְּנֵי הָאָרֶץ נָפֹצוּ צֹאנִי וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ׃' '. None

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

8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Sophocles, and rhetoric/tragedy as a rhetorical form • sozein, passive forms

Found in books: Jim (2022) 32; Liapis and Petrides (2019) 279

9. 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) 215; Jim (2022) 32; Kowalzig (2007) 123, 385; Michalopoulos et al. (2021) 83

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

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 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

10. 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) 52; Long (2006) 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.''. None

439d. 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

11. 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) 36, 37; Eidinow and Kindt (2015) 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;''. None

130b. 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

12. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • 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) 396; Ebrey and Kraut (2022) 230, 278, 279, 284, 294; Hankinson (1998) 87; King (2006) 249; Lloyd (1989) 139; Long (2019) 32, 98; Tsouni (2019) 137; Wardy and Warren (2018) 69, 72, 75, 274; d, Hoine and Martijn (2017) 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 '. None

62b. 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

13. 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) 396; Broadie (2021) 141; Ebrey and Kraut (2022) 242, 247, 248, 260, 324; Eidinow and Kindt (2015) 217; Erler et al (2021) 28, 216; Frede and Laks (2001) 164; King (2006) 92; Long (2006) 297; Long (2019) 46, 54; Schultz and Wilberding (2022) 177; Struck (2016) 61, 64; Xenophontos and Marmodoro (2021) 58, 59; d, Hoine and Martijn (2017) 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. '. None

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

14. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • 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) 322, 324, 342; Eidinow and Kindt (2015) 217; Erler et al (2021) 24, 32, 33, 156; Fowler (2014) 188, 196; Frede and Laks (2001) 164; Gerson and Wilberding (2022) 195; Griffiths (1975) 252; Harte (2017) 124; Kirichenko (2022) 147; Long (2019) 54; Robbins et al (2017) 143; Rutter and Sparkes (2012) 107; d, Hoine and Martijn (2017) 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.' '. None

500c. 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

15. 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) 36, 251, 324; Fowler (2014) 194, 195; Harte (2017) 85, 90, 96, 108, 117, 118; Joosse (2021) 65; Long (2006) 295; Struck (2016) 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; '. None

188c. 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

16. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Forms and privation • form(s), • forms, as paradigms/formal causes • forms, of virtues • range of Forms

Found in books: Broadie (2021) 141; Xenophontos and Marmodoro (2021) 58; d, Hoine and Martijn (2017) 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 '. None

176a. 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

17. 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, contemplation of • form, eternality of • form, of beauty • form, of different • 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 • order of Nature/nature (phusis, φύσις‎), as argument for Forms • procession (prohodos, πρόοδος‎) of Forms • transcendence of Forms

Found in books: Broadie (2021) 200, 203, 204; Brouwer and Vimercati (2020) 116, 123, 125, 129, 239; Dillon and Timotin (2015) 172; Ebrey and Kraut (2022) 36, 38, 248, 324, 491; Eidinow and Kindt (2015) 217; Erler et al (2021) 22, 24, 28, 32; Fowler (2014) 187, 196, 197, 267, 268; Frede and Laks (2001) 61, 63, 66, 164; Gerson and Wilberding (2022) 54, 117, 195, 210, 386, 405; Hankinson (1998) 110, 117; Hoenig (2018) 31; Joosse (2021) 168; Lloyd (1989) 137, 139, 271; Marmodoro and Prince (2015) 52, 57; Osborne (2001) 29; Struck (2016) 76; Wardy and Warren (2018) 189; d, Hoine and Martijn (2017) 102, 107, 108, 126, 151, 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. 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. '. None

27d. 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. 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

18. 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) 123; Lloyd (1989) 271

19. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Literary/literature, form of P’s dialogues • enmattered Forms (enhula eidê, ἔνυλα εἴδη‎)

Found in books: Joosse (2021) 168; d, Hoine and Martijn (2017) 146

20. 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) 28, 134; Gerson and Wilberding (2022) 386; d, Hoine and Martijn (2017) 242

21. 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) 25; Johnson (2008) 133

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

Found in books: Frede and Laks (2001) 21; King (2006) 166

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

Found in books: Joosse (2021) 89; Wardy and Warren (2018) 275

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

Found in books: Fowler (2014) 187; Gerson and Wilberding (2022) 120

25. 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) 322; Joosse (2021) 65; Segev (2017) 47; Wardy and Warren (2018) 84, 114, 118, 274; Xenophontos and Marmodoro (2021) 39

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

Found in books: Erler et al (2021) 175; Gerson and Wilberding (2022) 308, 347

27. Cicero, On Divination, 1.132 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • astrometeorology, hard / strongly deterministic form of • impiety, in utramque partem form of dialogue

Found in books: Green (2014) 84; Wynne (2019) 185

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

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

28. 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) 137; Wardy and Warren (2018) 275

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

29. 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) 101; Tsouni (2019) 137; Wardy and Warren (2018) 275; Wynne (2019) 41

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

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

30. 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) 412; Salvesen et al (2020) 359

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

31. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Plato, Forms • Plato, theory of Forms

Found in books: Long (2006) 293, 294, 295; Wardy and Warren (2018) 274

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

Found in books: Green (2014) 86; Wynne (2019) 47, 48

33. 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) 293, 295; Tsouni (2019) 137

34. 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) 222; Walter (2020) 168

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

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

35. 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) 84, 133; Papadodima (2022) 149

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

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

36. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • forms

Found in books: Birnbaum and Dillon (2020) 266; Osborne (2010) 129

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

37. 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) 128; Xenophontos and Marmodoro (2021) 20

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

38. Josephus Flavius, Jewish Antiquities, 14.191, 14.197 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dating forms • senatus consulta, form of

Found in books: Czajkowski et al (2020) 142; Udoh (2006) 39, 40

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

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

39. 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) 479, 480, 481, 485, 486; Simon-Shushan (2012) 32, 34, 35

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

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

40. 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) 137, 140, 141, 151, 153, 176, 177, 178; Ayres and Ward (2021) 122, 124, 125; Berglund Crostini and Kelhoffer (2022) 81; Joosse (2021) 16; Marmodoro and Prince (2015) 251; Mcglothlin (2018) 189

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

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

41. 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) 149, 150, 152; Malherbe et al (2014) 249; Mcglothlin (2018) 34

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

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

42. New Testament, Acts, 21.25 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Jewish Christianity, early forms • epistolary, form

Found in books: Esler (2000) 139; Malherbe et al (2014) 249

21.25. περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν.''. None

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."''. None

43. New Testament, Apocalypse, 1.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Seer of Revelation,, letter form in • letter form, Seer of Revelation’s use of • methodology, form criticism

Found in books: Ayres and Ward (2021) 12; Berglund Crostini and Kelhoffer (2022) 55

1.3. μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.''. None

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.''. None

44. New Testament, Ephesians, 2.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Platonic forms • conformity to • conformity to, union with

Found in books: Mcglothlin (2018) 37; Osborne (2001) 29

2.4. ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,''. None

2.4. But God, being rich in mercy, for his great love with which he loved us, ''. None

45. 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) 81; Robbins et al (2017) 40

3.27. ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·''. None

3.27. For as many of you as werebaptized into Christ have put on Christ. ''. None

46. 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) 45, 46, 51, 52, 53, 180; Mcglothlin (2018) 35, 36, 187, 193

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

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

47. New Testament, Romans, 6.1-6.5, 6.9-6.11, 8.2-8.6, 8.9-8.11, 8.17-8.24, 8.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • baptismal formulae, short form for name • conformity to • conformity to, union with • conformity with Christ, in his death and resurrection • world-view, Pauls in narrative form

Found in books: Berglund Crostini and Kelhoffer (2022) 81, 86, 90; Engberg-Pedersen (2010) 51, 52, 53, 54, 55, 179; Mcglothlin (2018) 34, 35, 36, 185, 186, 187, 193, 195, 199, 200, 203, 268

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.
8.17. 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,''. None

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.
8.17. 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. "'. None

48. New Testament, John, 1.4, 1.6-1.8, 1.11-1.13, 1.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Platonic forms • Shepherd-form • Three Forms of First Thought • frame, frames, • framing,

Found in books: Harkins and Maier (2022) 161; Osborne (2001) 254; Robbins et al (2017) 112, 119, 130, 131, 135, 143, 149, 151, 156, 157, 160; van den Broek (2013) 61

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·̓' '. None

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.\'"' '. None

49. New Testament, Luke, 4.16-4.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Infancy Gospel of Thomas, Text-forms of • methodology, form criticism

Found in books: Berglund Crostini and Kelhoffer (2022) 123; Doble and Kloha (2014) 336

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''. None

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, ''. None

50. 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) 338; d, Hoine and Martijn (2017) 120

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

51. 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) 46, 52; Mcglothlin (2018) 34, 186

52. 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) 73; Simon (2021) 299

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

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

53. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Form/Forms/Ideas • Forms • Plato, Forms

Found in books: Fowler (2014) 206; Gerson and Wilberding (2022) 88; Wardy and Warren (2018) 276

54. 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) 178; Sorabji (2000) 261, 262

55. 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) 130; Fowler (2014) 187, 188; d, Hoine and Martijn (2017) 219

56. 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) 174; Ebrey and Kraut (2022) 37; Frede and Laks (2001) 60, 71; Hankinson (1998) 329; Inwood and Warren (2020) 186, 189; Joosse (2021) 182; Wardy and Warren (2018) 96

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

57. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Form/Forms/Ideas • Forms, and participation

Found in books: Fowler (2014) 188; Hankinson (1998) 407

58. 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) 78; Johnston (2008) 164; Pachoumi (2017) 25, 142, 146, 150

59. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Forms • 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 • 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) 623; Brouwer and Vimercati (2020) 239, 241, 242, 244, 245; Dillon and Timotin (2015) 172; Gerson and Wilberding (2022) 21, 22, 23, 111, 119, 122, 126, 195, 204, 208, 236, 281, 286, 308, 335, 370, 388, 391, 392, 393, 394, 397, 398, 405, 406; Hankinson (1998) 412, 418; Marmodoro and Prince (2015) 43, 44, 62, 64, 116, 154, 158, 169; Motta and Petrucci (2022) 88; Schibli (2002) 278; Xenophontos and Marmodoro (2021) 39, 69; d, Hoine and Martijn (2017) 121

60. 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) 31, 49, 98, 100, 101, 166, 167, 178, 209, 263; d, Hoine and Martijn (2017) 126

61. 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) 88; d, Hoine and Martijn (2017) 56, 70, 100, 131, 195, 261

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

Found in books: Fowler (2014) 89; Joosse (2021) 68

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

Found in books: Fowler (2014) 89; Joosse (2021) 181

64. 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) 112; Struck (2016) 226; d, Hoine and Martijn (2017) 217, 218

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Tiresias: The Ancient Mediterranean Religions Source Database