1. Hebrew Bible, Leviticus, 12.2-12.8, 19.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 256, 276| 12.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃", 12.3. "וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃", 12.4. "וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ׃", 12.5. "וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃", 12.6. "וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃", 12.7. "וְהִקְרִיבוֹ לִפְנֵי יְהוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה׃", 12.8. "וְאִם־לֹא תִמְצָא יָדָהּ דֵּי שֶׂה וְלָקְחָה שְׁתֵּי־תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶחָד לְעֹלָה וְאֶחָד לְחַטָּאת וְכִפֶּר עָלֶיהָ הַכֹּהֵן וְטָהֵרָה׃", 19.2. "דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.2. "וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃", | 12.2. "Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.", 12.3. "And in the eighth day the flesh of his foreskin shall be circumcised.", 12.4. "And she shall continue in the blood of purification three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purification be fulfilled.", 12.5. "But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.", 12.6. "And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.", 12.7. "And he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female.", 12.8. "And if her means suffice not for a lamb, then she shall take two turtle-doves, or two young pigeons: the one for a burnt-offering, and the other for a sin-offering; and the priest shall make atonement for her, and she shall be clean.", 19.2. "Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.", |
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2. Hebrew Bible, Psalms, 1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 256| 1.3. "וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃", | 1.3. "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.", |
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3. Hebrew Bible, Hosea, 7.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •images/imagery, and fear of god Found in books: Dilley (2019) 165| 7.13. "אוֹי לָהֶם כִּי־נָדְדוּ מִמֶּנִּי שֹׁד לָהֶם כִּי־פָשְׁעוּ בִי וְאָנֹכִי אֶפְדֵּם וְהֵמָּה דִּבְּרוּ עָלַי כְּזָבִים׃", | 7.13. "Woe unto them! for they have strayed from Me; Destruction unto them! for they have transgressed against Me; Shall I then redeem them, Seeing they have spoken lies against Me?", |
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| 4. Homer, Odyssey, 13.312-13.313 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 493 |
5. Homer, Iliad, 1.528-1.530, 2.484-2.492, 5.370, 6.273, 7.421-7.423, 7.442-7.463, 11.636-11.637, 12.5-12.35, 12.447-12.449, 20.131 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 56, 83, 86, 87, 153, 169, 493 | 1.528. / no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. / no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. / 2.484. / Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.486. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.487. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.488. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.489. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490. / and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.491. / and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.492. / and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 5.370. / but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 6.273. / driver of the spoil, with burnt-offerings, when thou hast gathered together the aged wives; and the robe that seemeth to thee the fairest and amplest in thy hall, and that is dearest far to thine own self, this do thou lay upon the knees of fair-haired Athene and vow to her that thou wilt sacrifice in her temple twelve sleek heifers that have not felt the goad, 7.421. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.422. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.423. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.442. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.443. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. 7.444. / And without they dug a deep ditch hard by, wide and great, and therein they planted stakes. Thus were they toiling, the long-haired Achaeans; and the gods, as they sat by the side of Zeus, the lord of the lightning, marvelled at the great work of the brazen-coated Achaeans. 7.445. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.446. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.447. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.448. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.449. / And among them Poseidon, the Shaker of Earth, was first to speak:Father Zeus, is there now anyone of mortals on the face of the boundless earth, that will any more declare to the immortals his mind and counsel? Seest thou not that now again the long-haired Achaeans have builded them a wall to defend their ships, and about it have drawn a trench, 7.450. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.451. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.452. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.453. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.454. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.455. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.456. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.457. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.458. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.459. / Ah me, thou Shaker of Earth, wide of sway, what a thing thou hast said! Another of the gods might haply fear this device, whoso was feebler far than thou in hand and might; whereas thy fame shall of a surety reach as far as the dawn spreadeth. Go to now, when once the long-haired Achaeans have gone with their ships to their dear native land, 7.460. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.461. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.462. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 7.463. / then do thou burst apart the wall and sweep it all into the sea, and cover the great beach again with sand, that so the great wall of the Achaeans may be brought to naught of thee. On this wise spake they, one to the other, 11.636. / twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 11.637. / twain doves were feeding, while below were two supports. Another man could scarce have availed to lift that cup from the table, when it was full, but old Nestor would raise it right easily. Therein the woman, like to the goddesses, mixed a potion for them with Pramnian wine, and on this she grated cheese of goat's milk 12.5. / So then amid the huts the valiant son of Menoetius was tending the wounded Eurypylus, but the others, Argives and Trojans, fought on in throngs, nor were the ditch of the Danaans and their wide wall above long to protect them, 12.5. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.6. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.7. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.8. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.9. / the wall that they had builded as a defence for their ships and had drawn a trench about it—yet they gave not glorious hecatombs to the gods—that it might hold within its bounds their swift ships and abundant spoil, and keep all safe. Howbeit against the will of the immortal gods was it builded; wherefore for no long time did it abide unbroken. 12.10. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.11. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.12. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.13. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.14. / As long as Hector yet lived, and Achilles yet cherished his wrath, and the city of king Priam was unsacked, even so long the great wall of the Achaeans likewise abode unbroken. But when all the bravest of the Trojans had died and many of the Argives—some were slain and some were left— 12.15. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.16. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.17. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.18. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.19. / and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea— 12.20. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.21. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.22. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.23. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.24. / Rhesus and Heptaporus and Caresus and Rhodius, and Granicus and Aesepus, and goodly Scamander, and Simois, by the banks whereof many shields of bull's-hide and many helms fell in the dust, and the race of men half-divine—of all these did Phoebus Apollo turn the mouths together, 12.25. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.26. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.27. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.28. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.29. / and for nine days' space he drave their flood against the wall; and Zeus rained ever continually, that the sooner he might whelm the wall in the salt sea. And the Shaker of Earth, bearing his trident in his hands, was himself the leader, and swept forth upon the waves all the foundations of beams and stones, that the Achaeans had laid with toil, 12.30. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.31. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.32. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.33. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. 12.34. / and made all smooth along the strong stream of the Hellespont, and again covered the great beach with sand, when he had swept away the wall; and the rivers he turned back to flow in the channel, where aforetime they had been wont to pour their fair streams of water. Thus were Poseidon and Apollo to do in the aftertime; 12.35. / but then war and the din of war blazed about the well-builded wall, and the beams of the towers rang, as they were smitten; and the Argives, conquered by the scourge of Zeus, were penned by their hollow ships, and held in check in terror of Hector, the mighty deviser of rout, 12.447. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.448. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 12.449. / And Hector grasped and bore a stone that lay before the gate, thick at the base, but sharp at the point; not easily might two men, the mightiest of the folk, have upheaved it from the ground upon a wain—men, such as mortals now are—yet lightly did he wield it even alone; 20.131. / he shall have dread hereafter when some god shall come against him in battle; for hard are the gods to look upon when they appear in manifest presence. Then Poseidon, the Shaker of Earth, answered her:Hera, be not thou wroth beyond what is wise; thou needest not at all. I verily were not fain to make gods chash |
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6. Hesiod, Works And Days, 1, 123, 141, 156-173, 2-10 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 87 | 10. For, Perses, I would tell the truth to you. |
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7. Hesiod, Theogony, 1, 10, 100-109, 11, 110-115, 12-15, 154-155, 157-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-206, 21-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-74, 746-749, 75, 750-754, 76-79, 8, 80-82, 823-829, 83, 830-835, 84-89, 9, 90-99, 156 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 86 | 156. Divinities. She bore the Cyclopes – |
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| 8. Pindar, Olympian Odes, 2.85, 6.41 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 85, 93 |
9. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 92 | 347e. even though they may drink a great deal of wine. And so a gathering like this of ours, when it includes such men as most of us claim to be, requires no extraneous voices, not even of the poets, whom one cannot question on the sense of what they say; when they are adduced in discussion we are generally told by some that the poet thought so and so, and by others, something different, and they go on arguing about a matter which they are powerless to determine. Soc. No, this sort of meeting is avoided by men of culture, |
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10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 166| 887d. ἐκείνους οἳ τούτων ἡμῖν αἴτιοι τῶν λόγων γεγένηνται καὶ γίγνονται νῦν, οὐ πειθόμενοι τοῖς μύθοις οὓς ἐκ νέων παίδων ἔτι ἐν γάλαξι τρεφόμενοι τροφῶν τε ἤκουον καὶ μητέρων, οἷον ἐν ἐπῳδαῖς μετά τε παιδιᾶς καὶ μετὰ σπουδῆς λεγομένων καὶ μετὰ θυσιῶν ἐν εὐχαῖς αὐτοὺς ἀκούοντές τε, καὶ ὄψεις ὁρῶντες ἑπομένας αὐτοῖς ἃς ἥδιστα ὅ γε νέος ὁρᾷ τε καὶ ἀκούει πραττομένας θυόντων, ἐν σπουδῇ τῇ μεγίστῃ τοὺς αὑτῶν γονέας ὑπὲρ αὑτῶν τε καὶ ἐκείνων ἐσπουδακότας, ὡς | 887d. responsible for laying on us this burden of argument, through their disbelief in those stories which they used to hear, while infants and sucklings, from the lips of their nurses and mothers—stories chanted to them, as it were, in lullabies, whether in jest or in earnest; and the same stories they heard repeated also in prayers at sacrifices, and they saw spectacles which illustrated them, of the kind which the young delight to see and hear when performed at sacrifices; and their own parents they saw showing the utmost zeal on behalf of themselves and their children in addressing the gods in prayers and supplications, as though they most certainly existed; and at the rising and setting of the sun and moon |
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| 11. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 86 |
12. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 86| 527a. τὸν τῆς Αἰγίνης ὑόν, ἐπειδάν σου ἐπιλαβόμενος ἄγῃ, χασμήσῃ καὶ ἰλιγγιάσεις οὐδὲν ἧττον ἢ ἐγὼ ἐνθάδε σὺ ἐκεῖ, καί σε ἴσως τυπτήσει τις καὶ ἐπὶ κόρρης ἀτίμως καὶ πάντως προπηλακιεῖ. | 527a. and he grips you and drags you up, you will gape and feel dizzy there no less than I do here, and some one perhaps will give you, yes, a degrading box on the ear, and will treat you with every kind of contumely. |
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| 13. Hippocrates, On The Seven Fold Order of The World, 144 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •images/imagery, and fear of god Found in books: Dilley (2019) 158 |
14. Herodotus, Histories, 2.13.3-2.13.4, 2.53, 7.140, 9.81 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 59, 83, 173, 174 | 2.13.3. for, learning that all the Greek land is watered by rain, but not by river water like theirs, they said that one day the Greeks would be let down by what they counted on, and miserably starve: meaning that, if heaven send no rain for the Greeks and afflict them with drought, the Greeks will be overtaken by famine, for there is no other source of water for them except Zeus alone. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 7.140. The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: , quote type="oracle" l met="dact" Wretches, why do you linger here? Rather flee from your houses and city, /l l Flee to the ends of the earth from the circle embattled of Athens! /l l The head will not remain in its place, nor in the body, /l l Nor the feet beneath, nor the hands, nor the parts between; /l l But all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low. /l /quote , quote type="oracle" l met="dact" Many a fortress too, not yours alone, will he shatter; /l l Many a shrine of the gods will he give to the flame for devouring; /l l Sweating for fear they stand, and quaking for dread of the enemy, /l l Running with gore are their roofs, foreseeing the stress of their sorrow; /l l Therefore I bid you depart from the sanctuary. /l l Have courage to lighten your evil. /l /quote 9.81. Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. ,How much was set apart and given to those who had fought best at Plataea, no man says. I think that they also received gifts, but tenfold of every kind, women, horses, talents, camels, and all other things also, was set apart and given to Pausanias. |
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| 15. Xenophon, Hellenica, 1.4.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 169 |
| 16. Thucydides, The History of The Peloponnesian War, 1.132 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 59 |
17. Aristophanes, Birds, 667-670 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 172| 670. ὅσον δ' ἔχει τὸν χρυσόν, ὥσπερ παρθένος. | |
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18. Aristophanes, Knights, 1170, 1169 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 172| 1169. ὑπὸ τῆς θεοῦ τῇ χειρὶ τἠλεφαντίνῃ. | |
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19. Aristophanes, Clouds, 1480-1481, 1479 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 167| 1479. μηδέ μ' ἐπιτρίψῃς, ἀλλὰ συγγνώμην ἔχε | |
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20. Aristophanes, Peace, 605, 1053 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 53| 1053. ὀπτα σὺ σιγῇ κἄπαγ' ἀπὸ τῆς ὀσφύος. | |
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| 21. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
22. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 86| 350e. δημηγορεῖν ἄν με φαίης. ἢ οὖν ἔα με εἰπεῖν ὅσα βούλομαι, ἤ, εἰ βούλει ἐρωτᾶν, ἐρώτα· ἐγὼ δέ σοι, ὥσπερ ταῖς γραυσὶν ταῖς τοὺς μύθους λεγούσαις, εἶεν ἐρῶ καὶ κατανεύσομαι καὶ ἀνανεύσομαι. | 350e. but if I were to attempt to state it, I know very well that you would say that I was delivering a harangue. Either then allow me to speak at such length as I desire, or, if you prefer to ask questions, go on questioning and I, as we do for old wives telling their tales, will say Very good and will nod assent and dissent. No, no, said I, not counter to your own belief. Yes, to please you, he said, since you don’t allow me freedom of speech. And yet what more do you want? Nothing, indeed, said I; but if this is what you propose to do, do it and I will ask the questions. Ask on, then. This, then, is the question I ask, the same as before, so that our inquiry may proceed in sequence. |
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| 23. Aristotle, Athenian Constitution, 57.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 169 |
24. Apollodorus, Bibliotheca, 3.14.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 168| 3.14.6. Κραναὸν δὲ ἐκβαλὼν Ἀμφικτύων ἐβασίλευσε· τοῦτον ἔνιοι μὲν Δευκαλίωνος, ἔνιοι δὲ αὐτόχθονα 3 -- λέγουσι. βασιλεύσαντα δὲ αὐτὸν ἔτη 4 -- δώδεκα Ἐριχθόνιος ἐκβάλλει. τοῦτον οἱ μὲν Ἡφαίστου καὶ τῆς Κραναοῦ θυγατρὸς Ἀτθίδος εἶναι λέγουσιν, οἱ δὲ Ἡφαίστου καὶ Ἀθηνᾶς, οὕτως· Ἀθηνᾶ παρεγένετο πρὸς Ἥφαιστον, ὅπλα κατασκευάσαι θέλουσα. ὁ δὲ ἐγκαταλελειμμένος 5 -- ὑπὸ Ἀφροδίτης εἰς ἐπιθυμίαν ὤλισθε τῆς Ἀθηνᾶς, καὶ διώκειν αὐτὴν ἤρξατο· ἡ δὲ ἔφευγεν. ὡς δὲ ἐγγὺς αὐτῆς ἐγένετο πολλῇ ἀνάγκῃ (ἦν γὰρ χωλός), ἐπειρᾶτο συνελθεῖν. ἡ δὲ ὡς σώφρων καὶ παρθένος οὖσα οὐκ ἠνέσχετο· ὁ δὲ ἀπεσπέρμηνεν εἰς τὸ σκέλος τῆς θεᾶς. ἐκείνη δὲ μυσαχθεῖσα ἐρίῳ ἀπομάξασα τὸν γόνον εἰς γῆν ἔρριψε. φευγούσης δὲ αὐτῆς καὶ τῆς γονῆς εἰς γῆν πεσούσης Ἐριχθόνιος γίνεται. τοῦτον Ἀθηνᾶ κρύφα τῶν ἄλλων θεῶν ἔτρεφεν, ἀθάνατον θέλουσα ποιῆσαι· καὶ καταθεῖσα αὐτὸν εἰς κίστην Πανδρόσῳ τῇ Κέκροπος παρακατέθετο, ἀπειποῦσα τὴν κίστην ἀνοίγειν. αἱ δὲ ἀδελφαὶ τῆς Πανδρόσου ἀνοίγουσιν ὑπὸ περιεργίας, καὶ θεῶνται τῷ βρέφει παρεσπειραμένον δράκοντα· καὶ ὡς μὲν ἔνιοι λέγουσιν, ὑπʼ αὐτοῦ διεφθάρησαν τοῦ δράκοντος, ὡς δὲ ἔνιοι, διʼ ὀργὴν Ἀθηνᾶς ἐμμανεῖς γενόμεναι κατὰ τῆς ἀκροπόλεως αὑτὰς ἔρριψαν. ἐν δὲ τῷ τεμένει τραφεὶς Ἐριχθόνιος ὑπʼ αὐτῆς Ἀθηνᾶς, ἐκβαλὼν Ἀμφικτύονα ἐβασίλευσεν Ἀθηνῶν, καὶ τὸ ἐν ἀκροπόλει ξόανον τῆς Ἀθηνᾶς ἱδρύσατο, καὶ τῶν Παναθηναίων τὴν ἑορτὴν συνεστήσατο, καὶ Πραξιθέαν 1 -- νηίδα νύμφην ἔγημεν, ἐξ ἧς αὐτῷ παῖς Πανδίων ἐγεννήθη. | |
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25. New Testament, Matthew, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •basil of caesarea, church father, but apatheia eventual good for monks, which restores in us image of god and assimilates us to god Found in books: Sorabji (2000) 391| 5.7. μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. | 5.7. Blessed are the merciful, For they shall obtain mercy. |
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| 26. Pliny The Elder, Natural History, 34.15-34.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •god and image Found in books: Rupke (2016) 61 |
27. Plutarch, Alcibiades, 34.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 169| 34.1. οὕτω δὲ τοῦ Ἀλκιβιάδου λαμπρῶς εὐημεροῦντος ὑπέθραττεν ἐνίους ὅμως ὁ τῆς καθόδου καιρός. ᾗ γὰρ ἡμέρᾳ κατέπλευσεν, ἐδρᾶτο τὰ Πλυντήρια τῇ θεῷ. δρῶσι δὲ τὰ ὄργια Πραξιεργίδαι Θαργηλιῶνος ἕκτῃ φθίνοντος ἀπόρρητα, τόν τε κόσμον καθελόντες καὶ τὸ ἕδος κατακαλύψαντες. ὅθεν ἐν ταῖς μάλιστα τῶν ἀποφράδων τὴν ἡμέραν ταύτην ἄπρακτον Ἀθηναῖοι νομίζουσιν. | 34.1. But while Alcibiades was thus prospering brilliantly, some were nevertheless disturbed at the particular season of his return. For he had put into harbor on the very day when the Plynteria of the goddess Athena were being celebrated. The Praxiergidae celebrate these rites on the twenty-fifth day of Thargelion in strict secrecy, removing the robes of the goddess and covering up her image. Wherefore the Athenians regard this day as the unluckiest of all days for business of any sort. |
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28. Mishnah, Ketuvot, 5.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 256| 5.9. "נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, וְאוֹכֶלֶת עִמּוֹ מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וְאִם אֵין נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ. וּמַה הִיא עוֹשָׂה לוֹ, מִשְׁקַל חָמֵשׁ סְלָעִים שְׁתִי בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, אוֹ מִשְׁקַל עֶשֶׂר סְלָעִים עֵרֶב בִּיהוּדָה, שֶׁהֵן עֶשְׂרִים סְלָעִים בַּגָּלִיל. וְאִם הָיְתָה מֵנִיקָה, פּוֹחֲתִים לָהּ מִמַּעֲשֵׂה יָדֶיהָ, וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּעָנִי שֶׁבְּיִשְׂרָאֵל. אֲבָל בִּמְכֻבָּד, הַכֹּל לְפִי כְבוֹדוֹ: \n", | 5.9. "He must also give her [every week] a silver ma'ah for her [other] needs and she is to eat with him every Friday eve. If he does not give her a silver ma'ah for her other needs, her handiwork belongs to her. And what [is the quantity of work that] she must do for him? The weight of five sela’s of warp in Judea, which amounts to ten sela's in Galilee, or the weight of ten sela's of woof in Judea, which amounts to twenty sela's in Galilee. If she was nursing, her handiwork is reduced and her maintece is increased. All this applies to a poor person in Israel, but in the case of a more respectable [husband] all is fixed according to his dignity.", |
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29. Plutarch, Numa Pompilius, 1.4, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 709| 1.4. τοὺς μὲν οὖν χρόνους ἐξακριβῶσαι χαλεπόν ἐστι, καὶ μάλιστα τοὺς ἐκ τῶν Ὀλυμπιονικῶν ἀναγομένους, ὧν τὴν ἀναγραφὴν ὀψέ φασιν Ἱππίαν ἐκδοῦναι τὸν Ἠλεῖον, ἀπʼ οὐδενὸς ὁρμώμενον ἀναγκαίου πρὸς πίστιν ἃ δὲ παρειλήφαμεν ἡμεῖς ἄξια λόγου περὶ Νομᾶ, διέξιμεν ἀρχὴν οἰκείαν λαβόντες. 7.2. παραλαβὼν δὲ μάντεις καὶ ἱερεῖς ἀνέβαινεν εἰς τὸ Καπιτώλιον Ταρπήϊον αὐτὸ λόφον οἱ τότε Ῥωμαῖοι προσηγόρευον. ἐνταῦθα τῶν μάντεων ὁ πρωτεύων τὸν μὲν εἰς μεσημβρίαν τρέψας ἐγκεκαλυμμένον, αὐτὸς δὲ παραστὰς ἐξόπισθεν καὶ τῇ δεξιᾷ τῆς κεφαλῆς ἐφαπτόμενος αὐτοῦ κατεύξατο, καὶ περιεσκόπει τὰ παρὰ τῶν θεῶν ἐν οἰωνοῖς ἢ συμβόλοις προφαινόμενα, πανταχόσε τὰς ὄψεις περιφέρων. | 1.4. Chronology, however, is hard to fix, and especially that which is based on the names of victors in the Olympic games, the list of which is said to have been published at a late period by Hippias of Elis, who had no fully authoritative basis for his work. I shall therefore begin at a convenient point, and relate the noteworthy facts which I have found in the life of Numa. 1.4. Chronology, however, is hard to fix, and especially that which is based on the names of victors in the Olympic games, the list of which is said to have been published at a late period by Hippias of Elis, who had no fully authoritative basis for his work. I shall therefore begin at a convenient point, and relate the noteworthy facts which I have found in the life of Numa. 7.2. Then taking with him the augurs and priests, he ascended the Capitol, which the Romans of that time called the Tarpeian Hill. There the chief of the augurs turned the veiled head of Numa towards the south, while he himself, standing behind him, and laying the right hand on his head, prayed aloud, and turned his eyes in all directions to observe whatever birds or other omens might be sent from the gods. 7.2. Then taking with him the augurs and priests, he ascended the Capitol, which the Romans of that time called the Tarpeian Hill. There the chief of the augurs turned the veiled head of Numa towards the south, while he himself, standing behind him, and laying the right hand on his head, prayed aloud, and turned his eyes in all directions to observe whatever birds or other omens might be sent from the gods. |
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30. Plutarch, Pericles, 31.2-31.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 171, 172| 31.2. ἡ δὲ χειρίστη μὲν αἰτία πασῶν, ἔχουσα δὲ πλείστους μάρτυρας, οὕτω πως λέγεται. Φειδίας ὁ πλάστης ἐργολάβος μὲν ἦν τοῦ ἀγάλματος, ὥσπερ εἴρηται, φίλος δὲ τῷ Περικλεῖ γενόμενος καὶ μέγιστον παρʼ αὐτῷ δυνηθεὶς τοὺς μὲν διʼ αὑτὸν ἔσχεν ἐχθροὺς φθονούμενος, οἱ δὲ τοῦ δήμου ποιούμενοι πεῖραν ἐν ἐκείνῳ, ποῖός τις ἔσοιτο τῷ Περικλεῖ τῷ Περικλεῖ Fuhr and Blass, with F a S: Περικλεῖ . κριτής, Μένωνά τινα τῶν Φειδίου συνεργῶν πείσαντες ἱκέτην ἐν ἀγορᾷ καθίζουσιν, αἰτούμενον ἄδειαν ἐπὶ μηνύσει καὶ κατηγορίᾳ τοῦ Φειδίου. 31.3. προσδεξαμένου δὲ τοῦ δήμου τὸν ἄνθρωπον καὶ γενομένης ἐν ἐκκλησίᾳ διώξεως, κλοπαὶ μὲν οὐκ ἠλέγχοντο· τὸ γὰρ χρυσίον οὕτως εὐθὺς ἐξ ἀρχῆς τῷ ἀγάλματι προσειργάσατο καὶ περιέθηκεν ὁ Φειδίας γνώμῃ τοῦ Περικλέους ὥστε πᾶν δυνατὸν εἶναι περιελοῦσιν ἀποδεῖξαι τὸν σταθμόν, ὃ καὶ τότε τοὺς κατηγόρους ἐκέλευσε ποιεῖν ὁ Περικλῆς. 31.4. ἡ δὲ δόξα τῶν ἔργων ἐπίεζε φθόνῳ τὸν Φειδίαν, καὶ μάλισθʼ ὅτι τὴν πρὸς Ἀμαζόνας μάχην ἐν τῇ ἀσπίδι ποιῶν αὑτοῦ τινα μορφὴν ἐνετύπωσε πρεσβύτου φαλακροῦ πέτρον ἐπῃρμένου διʼ ἀμφοτέρων τῶν χειρῶν, καὶ τοῦ Περικλέους εἰκόνα παγκάλην ἐνέθηκε μαχομένου πρὸς Ἀμαζόνα. τὸ δὲ σχῆμα τῆς χειρός, ἀνατεινούσης δόρυ πρὸ τῆς ὄψεως τοῦ Περικλέους, πεποιημένον εὐμηχάνως οἷον ἐπικρύπτειν βούλεται τὴν ὁμοιότητα παραφαινομένην ἑκατέρωθεν. | 31.2. But the worst charge of all, and yet the one which has the most vouchers, runs something like this. Pheidias the sculptor was contractor for the great statue, as I have said, and being admitted to the friendship of Pericles, and acquiring the greatest influence with him, made some enemies through the jealousy which he excited; others also made use of him to test the people and see what sort of a judge it would be in a case where Pericles was involved. These latter persuaded one Menon, an assistant of Pheidias, to take a suppliant’s seat in the market-place and demand immunity from punishment in case he should bring information and accusation against Pheidias. 31.3. The people accepted the man’s proposal, and formal prosecution of Pheidias was made in the assembly. Embezzlement, indeed, was not proven, for the gold of the statue, from the very start, had been so wrought upon and cast about it by Pheidias, at the wise suggestion of Pericles, that it could all be taken off and weighed, Cf. Thuc. 2.13.5 . and this is what Pericles actually ordered the accusers of Pheidias to do at this time. 31.4. But the reputation of his works nevertheless brought a burden of jealous hatred upon Pheidias, and especially the fact that when he wrought the battle of the Amazons on the shield of the goddess, he carved out a figure that suggested himself as a bald old man lifting on high a stone with both hands, and also inserted a very fine likeness of Pericles fighting with an Amazon. And the attitude of the hand, which holds out a spear in front of the face of Pericles, is cunningly contrived as it were with a desire to conceal the resemblance, which is, however, plain to be seen from either side. |
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| 31. Clement of Alexandria, Christ The Educator, 1.8-1.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •images/imagery, and fear of god Found in books: Dilley (2019) 157 |
| 32. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 167 |
| 33. Galen, Commentary On Hippocrates' 'Epidemics Iii', 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, male and female Found in books: Ramelli (2013) 787 |
| 34. Galen, On The Doctrines of Hippocrates And Plato, 4.5.26, 4.5.28, 4.7.6, 5.6.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •augustine, imagery impedes mystical experience and knowledge of god Found in books: Sorabji (2000) 115 |
| 35. Galen, On The Differences of The Pulses, 81 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, male and female Found in books: Ramelli (2013) 403 |
| 36. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 102 |
| 37. Irenaeus, Demonstration of The Apostolic Teaching, 22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
38. Cassius Dio, Roman History, 43.45 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •god and image Found in books: Rupke (2016) 61 | 43.45. 1. Nevertheless, these measures, even though they seemed to some immoderate and contrary to precedent, were not thus far undemocratic. But the senate passed the following decrees besides, by which they declared him a monarch out and out. For they offered him the magistracies, even those belonging to the plebs, and elected him consul for ten years, as they previously made him dictator.,2. They ordered that he alone should have soldiers, and alone administer the public funds, so that no one else should be allowed to employ either of them, save whom he permitted. And they decreed at this time that an ivory statue of him, and later that a whole chariot, should appear in the procession at the games in the Circus, together with the statues of the gods.,3. Another likeness they set up in the temple of Quirinus with the inscription, "To the Invincible God," and another on the Capitol beside the former kings of Rome.,4. Now it occurs to me to marvel at the coincidence: there were eight such statues, â seven to the kings, and an eighth to the Brutus who overthrew the Tarquins, â and they set up the statue of Caesar beside the last of these; and it was from this cause chiefly that the other Brutus, Marcus, was roused to plot against him. |
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39. Justin, First Apology, 59-60 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 | 60. And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God. |
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| 40. Palestinian Talmud, Sukkah, 5.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 264 |
41. Pausanias, Description of Greece, 1.15.1, 1.22.6, 1.22.8, 1.24.5-1.24.7, 1.28.2, 1.28.8-1.28.9, 5.11.10, 7.22.4, 9.33.6, 9.41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 86, 167, 168, 169, 170, 171, 174| 1.15.1. ἰοῦσι δὲ πρὸς τὴν στοάν, ἣν Ποικίλην ὀνομάζουσιν ἀπὸ τῶν γραφῶν, ἔστιν Ἑρμῆς χαλκοῦς καλούμενος Ἀγοραῖος καὶ πύλη πλησίον· ἔπεστι δέ οἱ τρόπαιον Ἀθηναίων ἱππομαχίᾳ κρατησάντων Πλείσταρχον, ὃς τῆς ἵππου Κασσάνδρου καὶ τοῦ ξενικοῦ τὴν ἀρχὴν ἀδελφὸς ὢν ἐπετέτραπτο. αὕτη δὲ ἡ στοὰ πρῶτα μὲν Ἀθηναίους ἔχει τεταγμένους ἐν Οἰνόῃ τῆς Ἀργεία; ἐναντία Λακεδαιμονίων· γέγραπται δὲ οὐκ ἐς ἀκμὴν ἀγῶνος οὐδὲ τολμημάτων ἐς ἐπίδειξιν τὸ ἔργον ἤδη προῆκον, ἀλλὰ ἀρχομένη τε ἡ μάχη καὶ ἐς χεῖρας ἔτι συνιόντες. 1.22.6. —ἔστι δὲ ἐν ἀριστερᾷ τῶν προπυλαίων οἴκημα ἔχον γραφάς· ὁπόσαις δὲ μὴ καθέστηκεν ὁ χρόνος αἴτιος ἀφανέσιν εἶναι, Διομήδης ἦν, ὁ μὲν ἐν Λήμνῳ τὸ Φιλοκτήτου τόξον, ὁ δὲ τὴν Ἀθηνᾶν ἀφαιρούμενος ἐξ Ἰλίου. ἐνταῦθα ἐν ταῖς γραφαῖς Ὀρέστης ἐστὶν Αἴγισθον φονεύων καὶ Πυλάδης τοὺς παῖδας τοὺς Ναυπλίου βοηθοὺς ἐλθόντας Αἰγίσθῳ· τοῦ δὲ Ἀχιλλέως τάφου πλησίον μέλλουσά ἐστι σφάζεσθαι Πολυξένη. Ὁμήρῳ δὲ εὖ μὲν παρείθη τόδε τὸ ὠμὸν οὕτως ἔργον· εὖ δέ μοι φαίνεται ποιῆσαι Σκῦρον ὑπὸ Ἀχιλλέως ἁλοῦσαν, οὐδὲν ὁμοίως καὶ ὅσοι λέγουσιν ὁμοῦ ταῖς παρθένοις Ἀχιλλέα ἔχειν ἐν Σκύρῳ δίαιταν, ἃ δὴ καὶ Πολύγνωτος ἔγραψεν. ἔγραψε δὲ καὶ πρὸς τῷ ποταμῷ ταῖς ὁμοῦ Ναυσικᾷ πλυνούσαις ἐφιστάμενον Ὀδυσσέα κατὰ τὰ αὐτὰ καθὰ δὴ καὶ Ὅμηρος ἐποίησε. γραφαὶ δέ εἰσι καὶ ἄλλαι καὶ Ἀλκιβιάδης, 1.22.8. κατὰ δὲ τὴν ἔσοδον αὐτὴν ἤδη τὴν ἐς ἀκρόπολιν Ἑρμῆν ὃν Προπύλαιον ὀνομάζουσι καὶ Χάριτας Σωκράτην ποιῆσαι τὸν Σωφρονίσκου λέγουσιν, ᾧ σοφῷ γενέσθαι μάλιστα ἀνθρώπων ἐστὶν ἡ Πυθία μάρτυς, ὃ μηδὲ Ἀνάχαρσιν ἐθέλοντα ὅμως καὶ διʼ αὐτὸ ἐς Δελφοὺς ἀφικόμενον προσεῖπεν. 1.24.5. ὁπόσα ἐν τοῖς καλουμένοις ἀετοῖς κεῖται, πάντα ἐς τὴν Ἀθηνᾶς ἔχει γένεσιν, τὰ δὲ ὄπισθεν ἡ Ποσειδῶνος πρὸς Ἀθηνᾶν ἐστιν ἔρις ὑπὲρ τῆς γῆς· αὐτὸ δὲ ἔκ τε ἐλέφαντος τὸ ἄγαλμα καὶ χρυσοῦ πεποίηται. μέσῳ μὲν οὖν ἐπίκειταί οἱ τῷ κράνει Σφιγγὸς εἰκών—ἃ δὲ ἐς τὴν Σφίγγα λέγεται, γράψω προελθόντος ἐς τὰ Βοιώτιά μοι τοῦ λόγου—, καθʼ ἑκάτερον δὲ τοῦ κράνους γρῦπές εἰσιν ἐπειργασμένοι. 1.24.6. τούτους τοὺς γρῦπας ἐν τοῖς ἔπεσιν Ἀριστέας ὁ Προκοννήσιος μάχεσθαι περὶ τοῦ χρυσοῦ φησιν Ἀριμασποῖς τοῖς ὑπὲρ Ἰσσηδόνων· τὸν δὲ χρυσόν, ὃν φυλάσσουσιν οἱ γρῦπες, ἀνιέναι τὴν γῆν· εἶναι δὲ Ἀριμασποὺς μὲν ἄνδρας μονοφθάλμους πάντας ἐκ γενετῆς, γρῦπας δὲ θηρία λέουσιν εἰκασμένα, πτερὰ δὲ ἔχειν καὶ στόμα ἀετοῦ. καὶ γρυπῶν μὲν πέρι τοσαῦτα εἰρήσθω· 1.24.7. τὸ δὲ ἄγαλμα τῆς Ἀθηνᾶς ὀρθόν ἐστιν ἐν χιτῶνι ποδήρει καί οἱ κατὰ τὸ στέρνον ἡ κεφαλὴ Μεδούσης ἐλέφαντός ἐστιν ἐμπεποιημένη· καὶ Νίκην τε ὅσον τεσσάρων πηχῶν, ἐν δὲ τῇ χειρί δόρυ ἔχει, καί οἱ πρὸς τοῖς ποσὶν ἀσπίς τε κεῖται καὶ πλησίον τοῦ δόρατος δράκων ἐστίν· εἴη δʼ ἂν Ἐριχθόνιος οὗτος ὁ δράκων. ἔστι δὲ τῷ βάθρῳ τοῦ ἀγάλματος ἐπειργασμένη Πανδώρας γένεσις. πεποίηται δὲ Ἡσιόδῳ τε καὶ ἄλλοις ὡς ἡ Πανδώρα γένοιτο αὕτη γυνὴ πρώτη· πρὶν δὲ ἢ γενέσθαι Πανδώραν οὐκ ἦν πω γυναικῶν γένος. ἐνταῦθα εἰκόνα ἰδὼν οἶδα Ἀδριανοῦ βασιλέως μόνου, καὶ κατὰ τὴν ἔσοδον Ἰφικράτους ἀποδειξαμένου πολλά τε καὶ θαυμαστὰ ἔργα. 1.28.2. χωρὶς δὲ ἢ ὅσα κατέλεξα δύο μὲν Ἀθηναίοις εἰσὶ δεκάται πολεμήσασιν, ἄγαλμα Ἀθηνᾶς χαλκοῦν ἀπὸ Μήδων τῶν ἐς Μαραθῶνα ἀποβάντων τέχνη Φειδίου —καί οἱ τὴν ἐπὶ τῆς ἀσπίδος μάχην Λαπιθῶν πρὸς Κενταύρους καὶ ὅσα ἄλλα ἐστὶν ἐπειργασμένα λέγουσι τορεῦσαι Μῦν , τῷ δὲ Μυῒ ταῦτά τε καὶ τὰ λοιπὰ τῶν ἔργων Παρράσιον καταγράψαι τὸν Εὐήνορος· ταύτης τῆς Ἀθηνᾶς ἡ τοῦ δόρατος αἰχμὴ καὶ ὁ λόφος τοῦ κράνους ἀπὸ Σουνίου προσπλέουσίν ἐστιν ἤδη σύνοπτα—, καὶ ἅρμα κεῖται χαλκοῦν ἀπὸ Βοιωτῶν δεκάτη καὶ Χαλκιδέων τῶν ἐν Εὐβοίᾳ. δύο δὲ ἄλλα ἐστὶν ἀναθήματα, Περικλῆς ὁ Ξανθίππου καὶ τῶν ἔργων τῶν Φειδίου θέας μάλιστα ἄξιον Ἀθηνᾶς ἄγαλμα ἀπὸ τῶν ἀναθέντων καλουμένης Λημνίας. 1.28.8. ἔστι δὲ Ἀθηναίοις καὶ ἄλλα δικαστήρια οὐκ ἐς τοσοῦτο δόξης ἥκοντα. τὸ μὲν οὖν καλούμενον παράβυστον καὶ τρίγωνον, τὸ μὲν ἐν ἀφανεῖ τῆς πόλεως ὂν καὶ ἐπʼ ἐλαχίστοις συνιόντων ἐς αὐτό, τὸ δὲ ἀπὸ τοῦ σχήματος ἔχει τὰ ὀνόματα· βατραχιοῦν δὲ καὶ φοινικιοῦν ἀπὸ χρωμάτων τὸ δὲ καὶ ἐς τόδε διαμεμένηκεν ὀνομάζεσθαι. τὸ δὲ μέγιστον καὶ ἐς ὃ πλεῖστοι συνίασιν, ἡλιαίαν καλοῦσιν. ὁπόσα δὲ ἐπὶ τοῖς φονεῦσιν, ἔστιν ἄλλα· καὶ ἐπὶ Παλλαδίῳ καλοῦσι καὶ τοῖς ἀποκτείνασιν ἀκουσίως κρίσις καθέστηκε. καὶ ὅτι μὲν Δημοφῶν πρῶτος ἐνταῦθα ὑπέσχε δίκας, ἀμφισβητοῦσιν οὐδένες· 1.28.9. ἐφʼ ὅτῳ δέ, διάφορα ἐς τοῦτο εἴρηται. Διομήδην φασὶν ἁλούσης Ἰλίου ταῖς ναυσὶν ὀπίσω κομίζεσθαι, καὶ ἤδη τε νύκτα ἐπέχειν ὡς κατὰ Φάληρον πλέοντες γίνονται καὶ τοὺς Ἀργείους ὡς ἐς πολεμίαν ἀποβῆναι τὴν γῆν, ἄλλην που δόξαντας ἐν τῇ νυκτὶ καὶ οὐ τὴν Ἀττικὴν εἶναι. ἐνταῦθα Δημοφῶντα λέγουσιν ἐκβοηθήσαντα, οὐκ ἐπιστάμενον οὐδὲ τοῦτον τοὺς ἀπὸ τῶν νεῶν ὡς εἰσὶν Ἀργεῖοι, καὶ ἄνδρας αὐτῶν ἀποκτεῖναι καὶ τὸ Παλλάδιον ἁρπάσαντα οἴχεσθαι, Ἀθηναῖόν τε ἄνδρα οὐ προϊδόμενον ὑπὸ τοῦ ἵππου τοῦ Δημοφῶντος ἀνατραπῆναι καὶ συμπατηθέντα ἀποθανεῖν· ἐπὶ τούτῳ Δημοφῶντα ὑποσχεῖν δίκας οἱ μὲν τοῦ συμπατηθέντος τοῖς προσήκουσιν, οἱ δὲ Ἀργείων φασὶ τῷ κοινῷ. 5.11.10. ὅσον δὲ τοῦ ἐδάφους ἐστὶν ἔμπροσθεν τοῦ ἀγάλματος, τοῦτο οὐ λευκῷ, μέλανι δὲ κατεσκεύασται τῷ λίθῳ· περιθεῖ δὲ ἐν κύκλῳ τὸν μέλανα λίθου Παρίου κρηπίς, ἔρυμα εἶναι τῷ ἐλαίῳ τῷ ἐκχεομένῳ. ἔλαιον γὰρ τῷ ἀγάλματί ἐστιν ἐν Ὀλυμπίᾳ συμφέρον, καὶ ἔλαιόν ἐστι τὸ ἀπεῖργον μὴ γίνεσθαι τῷ ἐλέφαντι βλάβος διὰ τὸ ἑλῶδες τῆς Ἄλτεως. ἐν ἀκροπόλει δὲ τῇ Ἀθηναίων τὴν καλουμένην Παρθένον οὐκ ἔλαιον, ὕδωρ δὲ τὸ ἐς τὸν ἐλέφαντα ὠφελοῦν ἐστιν· ἅτε γὰρ αὐχμηρᾶς τῆς ἀκροπόλεως οὔσης διὰ τὸ ἄγαν ὑψηλόν, τὸ ἄγαλμα ἐλέφαντος πεποιημένον ὕδωρ καὶ δρόσον τὴν ἀπὸ τοῦ ὕδατος ποθεῖ. 7.22.4. τοιαύτη καὶ Αἰγυπτίοις ἑτέρα περὶ τοῦ Ἄπιδος τὸ ἱερὸν μαντεία καθέστηκεν· ἐν Φαραῖς δὲ καὶ ὕδωρ ἱερόν ἐστι τοῦ Ἑρμοῦ· Ἑρμοῦ νᾶμα μὲν τῇ πηγῇ τὸ ὄνομα, τοὺς δὲ ἰχθῦς οὐχ αἱροῦσιν ἐξ αὐτῆς, ἀνάθημα εἶναι τοῦ θεοῦ νομίζοντες. ἑστήκασι δὲ ἐγγύτατα τοῦ ἀγάλματος τετράγωνοι λίθοι τριάκοντα μάλιστα ἀριθμόν· τούτους σέβουσιν οἱ Φαρεῖς, ἑκάστῳ θεοῦ τινὸς ὄνομα ἐπιλέγοντες. τὰ δὲ ἔτι παλαιότερα καὶ τοῖς πᾶσιν Ἕλλησι τιμὰς θεῶν ἀντὶ ἀγαλμάτων εἶχον ἀργοὶ λίθοι. 9.33.6. Σύλλα δὲ ἔστι μὲν καὶ τὰ ἐς Ἀθηναίους ἀνήμερα καὶ ἤθους ἀλλότρια τοῦ Ῥωμαίων, ἐοικότα δὲ τούτοις καὶ τὰ ἐς Θηβαίους τε καὶ Ὀρχομενίους· προσεξειργάσατο δὲ καὶ ἐν ταῖς Ἀλαλκομεναῖς, τῆς Ἀθηνᾶς τὸ ἄγαλμα αὐτὸ συλήσας. τοῦτον μὲν τοιαῦτα ἔς τε Ἑλληνίδας πόλεις καὶ θεοὺς τοὺς Ἑλλήνων ἐκμανέντα ἐπέλαβεν ἀχαριστοτάτη νόσος πασῶν· φθειρῶν γὰρ ἤνθησεν, ἥ τε πρότερον εὐτυχία δοκοῦσα ἐς τοιοῦτο περιῆλθεν αὐτῷ τέλος. τὸ δὲ ἱερὸν τὸ ἐν ταῖς Ἀλαλκομεναῖς ἠμελήθη τὸ ἀπὸ τοῦδε ἅτε ἠρημωμένον τῆς θεοῦ. | 1.15.1. As you go to the portico which they call painted, because of its pictures, there is a bronze statue of Hermes of the Market-place, and near it a gate. On it is a trophy erected by the Athenians, who in a cavalry action overcame Pleistarchus, to whose command his brother Cassander had entrusted his cavalry and mercenaries. This portico contains, first, the Athenians arrayed against the Lacedaemonians at Oenoe in the Argive territory. Date unknown. What is depicted is not the crisis of the battle nor when the action had advanced as far as the display of deeds of valor, but the beginning of the fight when the combatants were about to close. 1.22.6. On the left of the gateway is a building with pictures. Among those not effaced by time I found Diomedes taking the Athena from Troy , and Odysseus in Lemnos taking away the bow of Philoctetes. There in the pictures is Orestes killing Aegisthus, and Pylades killing the sons of Nauplius who had come to bring Aegisthus succor. And there is Polyxena about to be sacrificed near the grave of Achilles. Homer did well in passing by this barbarous act. I think too that he showed poetic insight in making Achilles capture Scyros, differing entirely from those who say that Achilles lived in Scyros with the maidens, as Polygnotus has re presented in his picture. He also painted Odysseus coming upon the women washing clothes with Nausicaa at the river, just like the description in Homer. There are other pictures, including a portrait of Alcibiades, 1.22.8. Right at the very entrance to the Acropolis are a Hermes (called Hermes of the Gateway) and figures of Graces, which tradition says were sculptured by Socrates, the son of Sophroniscus, who the Pythia testified was the wisest of men, a title she refused to Anacharsis, although he desired it and came to Delphi to win it. 1.24.5. Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief. 1.24.6. These griffins, Aristeas An early Greek traveller and writer. of Proconnesus says in his poem, fight for the gold with the Arimaspi beyond the Issedones. The gold which the griffins guard, he says, comes out of the earth; the Arimaspi are men all born with one eye; griffins are beasts like lions, but with the beak and wings of an eagle. I will say no more about the griffins. 1.24.7. The statue of Athena is upright, with a tunic reaching to the feet, and on her breast the head of Medusa is worked in ivory. She holds a statue of Victory about four cubits high, and in the other hand a spear; at her feet lies a shield and near the spear is a serpent. This serpent would be Erichthonius. On the pedestal is the birth of Pandora in relief. Hesiod and others have sung how this Pandora was the first woman; before Pandora was born there was as yet no womankind. The only portrait statue I remember seeing here is one of the emperor Hadrian, and at the entrance one of Iphicrates, A famous Athenian soldier.fl. 390 B.C. who accomplished many remarkable achievements. 1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C. , for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens , as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it. 1.28.8. The Athenians have other law courts as well, which are not so famous. We have the Parabystum (Thrust aside) and the Triangle; the former is in an obscure part of the city, and in it the most trivial cases are tried; the latter is named from its shape. The names of Green Court and Red Court, due to their colors, have lasted down to the present day. The largest court, to which the greatest numbers come, is called Heliaea. One of the other courts that deal with bloodshed is called “At Palladium,” into which are brought cases of involuntary homicide. All are agreed that Demophon was the first to be tried there, but as to the nature of the charge accounts differ. 1.28.9. It is reported that after the capture of Troy Diomedes was returning home with his fleet when night overtook them as in their voyage they were off Phalerum. The Argives landed, under the impression that it was hostile territory, the darkness preventing them from seeing that it was Attica . Thereupon they say that Demophon, he too being unaware of the facts and ignorant that those who had landed were Argives, attacked them and, having killed a number of them, went off with the Palladium. An Athenian, however, not seeing before him in the dark, was knocked over by the horse of Demophon, trampled upon and killed. Whereupon Demophon was brought to trial, some say by the relatives of the man who was trampled upon, others say by the Argive commonwealth. 5.11.10. All the floor in front of the image is paved, not with white, but with black tiles. In a circle round the black stone runs a raised rim of Parian marble, to keep in the olive oil that is poured out. For olive oil is beneficial to the image at Olympia , and it is olive oil that keeps the ivory from being harmed by the marshiness of the Altis. On the Athenian Acropolis the ivory of the image they call the Maiden is benefited, not by olive oil, but by water. For the Acropolis, owing to its great height, is over-dry, so that the image, being made of ivory, needs water or dampness. 7.22.4. There is a similar method of divination practised at the sanctuary of Apis in Egypt . At Pharae there is also a water sacred to Hermes. The name of the spring is Hermes' stream, and the fish in it are not caught, being considered sacred to the god. Quite close to the image stand square stones, about thirty in number. These the people of Pharae adore, calling each by the name of some god. At a more remote period all the Greeks alike worshipped uncarved stones instead of images of the gods. 9.33.6. Sulla's treatment of the Athenians was savage and foreign to the Roman character, but quite consistent with his treatment of Thebes and Orchomenus . But in Alalcomenae he added yet another to his crimes by stealing the image of Athena itself. After these mad outrages against the Greek cities and the gods of the Greeks he was attacked by the most foul of diseases. He broke out into lice, and what was formerly accounted his good fortune came to such an end. The sanctuary at Alalcomenae, deprived of the goddess, was hereafter neglected. |
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| 42. Palestinian Talmud, Ketuvot, 5.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 257, 265 |
43. Theophilus, To Autolycus, 1.14, 3.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 | 1.14. Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, We have not heard, neither have we known. But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing Romans 2:7 seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither has eye seen, nor ear heard, nor has it entered into the heart of man to conceive. 1 Corinthians 2:9 But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, Romans 2:8-9 and at the last everlasting fire shall possess such men. Since you said, Show me your God, this is my God, and I counsel you to fear Him and to trust Him. 3.23. So then let what has been said suffice for the testimony of the Phœnicians and Egyptians, and for the account of our chronology given by the writers Manetho the Egyptian, and Meder the Ephesian, and also Josephus, who wrote the Jewish war, which they waged with the Romans. For from these very old records it is proved that the writings of the rest are more recent than the writings given to us through Moses, yes, and than the subsequent prophets. For the last of the prophets, who was called Zechariah, was contemporary with the reign of Darius. But even the lawgivers themselves are all found to have legislated subsequently to that period. For if one were to mention Solon the Athenian, he lived in the days of the kings Cyrus and Darius, in the time of the prophet Zechariah first mentioned, who was by many years the last of the prophets. Or if you mention the lawgivers Lycurgus, or Draco, or Minos, Josephus tells us in his writings that the sacred books take precedence of them in antiquity, since even before the reign of Jupiter over the Cretans, and before the Trojan War, the writings of the divine law which has been given to us through Moses were in existence. And that we may give a more accurate exhibition of eras and dates, we will, God helping us, now give an account not only of the dates after the deluge, but also of those before it, so as to reckon the whole number of all the years, as far as possible; tracing up to the very beginning of the creation of the world, which Moses the servant of God recorded through the Holy Spirit. For having first spoken of what concerned the creation and genesis of the world, and of the first man, and all that happened after in the order of events, he signified also the years that elapsed before the deluge. And I pray for favour from the only God, that I may accurately speak the whole truth according to His will, that you and every one who reads this work may be guided by His truth and favour. I will then begin first with the recorded genealogies, and I begin my narration with the first man. |
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| 44. Clement of Alexandria, Exhortation To The Greeks, 10.98, 11.117 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198, 199 |
| 45. Clement of Alexandria, Miscellanies, a b c d\n0 2.15(96-8);2.16 2.15(96 2 15(96 \n1 4.6(11-15) 4.6(11 4 6(11 \n2 7.11(62) 7.11(62) 7 11(62)\n3 1.1.9 1.1.9 1 1 \n4 1.17.87 1.17.87 1 17 \n5 5.13.90 5.13.90 5 13 \n6 6.2.27 6.2.27 6 2 \n7 4.26.171 4.26.171 4 26 \n8 2.8.39 2.8.39 2 8 \n9 2.19.100 2.19.100 2 19 \n10 2.22.131136. 2.22.131136. 2 22 \n11 2.97.1 2.97.1 2 97 \n12 5.14.94 5.14.94 5 14 \n13 1.22.10 1.22.10 1 22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 391 |
| 46. Tatian, Oration To The Greeks, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 |
| 47. Athanasius, Defense of The Nicene Definition, 27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
| 48. Origen, Homilies On Ezekiel, a b c d\n0 13.2 184.197. 13.2 184.197. 13 2 184 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
49. Origen, Against Celsus, 1.15, 4.3, 6.7, 6.63, 7.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198, 199, 487 | 1.15. How much more impartial than Celsus is Numenius the Pythagorean, who has given many proofs of being a very eloquent man, and who has carefully tested many opinions, and collected together from many sources what had the appearance of truth; for, in the first book of his treatise On the Good, speaking of those nations who have adopted the opinion that God is incorporeal, he enumerates the Jews also among those who hold this view; not showing any reluctance to use even the language of their prophets in his treatise, and to give it a metaphorical signification. It is said, moreover, that Hermippus has recorded in his first book, On Lawgivers, that it was from the Jewish people that Pythagoras derived the philosophy which he introduced among the Greeks. And there is extant a work by the historian Hecat us, treating of the Jews, in which so high a character is bestowed upon that nation for its learning, that Herennius Philo, in his treatise on the Jews, has doubts in the first place, whether it is really the composition of the historian; and says, in the second place, that if really his, it is probable that he was carried away by the plausible nature of the Jewish history, and so yielded his assent to their system. 4.3. And he continues: What is the meaning of such a descent upon the part of God? not observing that, according to our teaching, the meaning of the descent is pre-eminently to convert what are called in the Gospel the lost sheep of the house of Israel; and secondly, to take away from them, on account of their disobedience, what is called the kingdom of God, and to give to other husbandmen than the ancient Jews, viz. to the Christians, who will render to God the fruits of His kingdom in due season (each action being a fruit of the kingdom). We shall therefore, out of a greater number, select a few remarks by way of answer to the question of Celsus, when he says, What is the meaning of such a descent upon the part of God? And Celsus here returns to himself an answer which would have been given neither by Jews nor by us, when he asks, Was it in order to learn what goes on among men? For not one of us asserts that it was in order to learn what goes on among men that Christ entered into this life. Immediately after, however, as if some would reply that it was in order to learn what goes on among men, he makes this objection to his own statement: Does he not know all things? Then, as if we were to answer that He does know all things, he raises a new question, saying, Then he does know, but does not make (men) better, nor is it possible for him by means of his divine power to make (men) better. Now all this on his part is silly talk; for God, by means of His word, which is continually passing from generation to generation into holy souls, and constituting them friends of God and prophets, does improve those who listen to His words; and by the coming of Christ He improves, through the doctrine of Christianity, not those who are unwilling, but those who have chosen the better life, and that which is pleasing to God. I do not know, moreover, what kind of improvement Celsus wished to take place when he raised the objection, asking, Is it then not possible for him, by means of his divine power, to make (men) better, unless he send some one for that special purpose? Would he then have the improvement to take place by God's filling the minds of men with new ideas, removing at once the (inherent) wickedness, and implanting virtue (in its stead)? Another person now would inquire whether this was not inconsistent or impossible in the very nature of things; we, however, would say, Grant it to be so, and let it be possible. Where, then, is our free will? and what credit is there in assenting to the truth? Or how is the rejection of what is false praiseworthy? But even if it were once granted that such a course was not only possible, but could be accomplished with propriety (by God), why would not one rather inquire (asking a question like that of Celsus) why it was not possible for God, by means of His divine power, to create men who needed no improvement, but who were of themselves virtuous and perfect, evil being altogether non-existent? These questions may perplex ignorant and foolish individuals, but not him who sees into the nature of things; for if you take away the spontaneity of virtue, you destroy its essence. But it would need an entire treatise to discuss these matters; and on this subject the Greeks have expressed themselves at great length in their works on providence. They truly would not say what Celsus has expressed in words, that God knows (all things) indeed, but does not make (men) better, nor is able to do so by His divine power. We ourselves have spoken in many parts of our writings on these points to the best of our ability, and the Holy Scriptures have established the same to those who are able to understand them. 6.7. There might also be found in the writings of Moses and of the prophets, who are older not only than Plato, but even than Homer and the invention of letters among the Greeks, passages worthy of the grace of God bestowed upon them, and filled with great thoughts, to which they gave utterance, but not because they understood Plato imperfectly, as Celsus imagines. For how was it possible that they should have heard one who was not yet born? And if any one should apply the words of Celsus to the apostles of Jesus, who were younger than Plato, say whether it is not on the very face of it an incredible assertion, that Paul the tentmaker, and Peter the fisherman, and John who left his father's nets, should, through misunderstanding the language of Plato in his Epistles, have expressed themselves as they have done regarding God? But as Celsus now, after having often required of us immediate assent (to his views), as if he were babbling forth something new in addition to what he has already advanced, only repeats himself, what we have said in reply may suffice. Seeing, however, he produces another quotation from Plato, in which he asserts that the employment of the method of question and answer sheds light on the thoughts of those who philosophize like him, let us show from the holy Scriptures that the word of God also encourages us to the practice of dialectics: Solomon, e.g., declaring in one passage, that instruction unquestioned goes astray; and Jesus the son of Sirach, who has left us the treatise called Wisdom, declaring in another, that the knowledge of the unwise is as words that will not stand investigation. Our methods of discussion, however, are rather of a gentle kind; for we have learned that he who presides over the preaching of the word ought to be able to confute gainsayers. But if some continue indolent, and do not train themselves so as to attend to the reading of the word, and to search the Scriptures, and, agreeably to the command of Jesus, to investigate the meaning of the sacred writings, and to ask of God concerning them, and to keep knocking at what may be closed within them, the Scripture is not on that account to be regarded as devoid of wisdom. 6.63. Celsus, not observing the difference between after the image of God and God's image, next asserts that the first-born of every creature is the image of God - the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God - and further, not observing to which of the characteristics of humanity the expression after the image of God belongs, and that it consists in a nature which never had nor longer has the old man with his deeds, being called after the image of Him who created it, from its not possessing these qualities, - he maintains: Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being. Is it possible to suppose that the element which is after the image of God should exist in the inferior part - I mean the body - of a compound being like man, because Celsus has explained that to be made after the image of God? For if that which is after the image of God be in the body only, the better part, the soul, has been deprived of that which is after His image, and this (distinction) exists in the corruptible body - an assertion which is made by none of us. But if that which is after the image of God be in both together, then God must necessarily be a compound being, and consist, as it were, of soul and body, in order that the element which is after God's image, the better part, may be in the soul; while the inferior part, and that which is according to the body, may be in the body - an assertion, again, which is made by none of us. It remains, therefore, that that which is after the image of God must be understood to be in our inner man, which is also renewed, and whose nature it is to be after the image of Him who created it, when a man becomes perfect, as our Father in heaven is perfect, and hears the command, Be holy, for I the Lord your God am holy, and learning the precept, Be followers of God, receives into his virtuous soul the traits of God's image. The body, moreover, of him who possesses such a soul is a temple of God; and in the soul God dwells, because it has been made after His image. 7.3. Celsus goes on to say of us: They set no value on the oracles of the Pythian priestess, of the priests of Dodona, of Clarus, of Branchid , of Jupiter Ammon, and of a multitude of others; although under their guidance we may say that colonies were sent forth, and the whole world peopled. But those sayings which were uttered or not uttered in Judea, after the manner of that country, as indeed they are still delivered among the people of Phœnicia and Palestine - these they look upon as marvellous sayings, and unchangeably true. In regard to the oracles here enumerated, we reply that it would be possible for us to gather from the writings of Aristotle and the Peripatetic school not a few things to overthrow the authority of the Pythian and the other oracles. From Epicurus also, and his followers, we could quote passages to show that even among the Greeks themselves there were some who utterly discredited the oracles which were recognised and admired throughout the whole of Greece. But let it be granted that the responses delivered by the Pythian and other oracles were not the utterances of false men who pretended to a divine inspiration; and let us see if, after all, we cannot convince any sincere inquirers that there is no necessity to attribute these oracular responses to any divinities, but that, on the other hand, they may be traced to wicked demons- to spirits which are at enmity with the human race, and which in this way wish to hinder the soul from rising upwards, from following the path of virtue, and from returning to God in sincere piety. It is said of the Pythian priestess, whose oracle seems to have been the most celebrated, that when she sat down at the mouth of the Castalian cave, the prophetic Spirit of Apollo entered her private parts; and when she was filled with it, she gave utterance to responses which are regarded with awe as divine truths. Judge by this whether that spirit does not show its profane and impure nature, by choosing to enter the soul of the prophetess not through the more becoming medium of the bodily pores which are both open and invisible, but by means of what no modest man would ever see or speak of. And this occurs not once or twice, which would be more permissible, but as often as she was believed to receive inspiration from Apollo. Moreover, it is not the part of a divine spirit to drive the prophetess into such a state of ecstasy and madness that she loses control of herself. For he who is under the influence of the Divine Spirit ought to be the first to receive the beneficial effects; and these ought not to be first enjoyed by the persons who consult the oracle about the concerns of natural or civil life, or for purposes of temporal gain or interest; and, moreover, that should be the time of clearest perception, when a person is in close intercourse with the Deity. |
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| 50. Origen, Dialogue With Heraclides, 16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, male and female Found in books: Ramelli (2013) 403 |
| 51. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 791 |
| 52. Origen, Commentary On Romans, 4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 53. Origen, Exhortation To Martyrdom, 47 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 54. Origen, Commentary On John, a b c d\n0 20.22(20)181. 20.22(20)181. 20 22(20)181\n1 2.23(17) 2.23(17) 2 23(17) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 |
| 55. Lactantius, Deaths of The Persecutors, 8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 753 |
| 56. Origen, Homiliae In Genesim (In Catenis), a b c d\n0 1.13 181. 1.13 181. 1 13 181 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
| 57. Origen, Commentary On Romans, 4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 58. Origen, Commentary On Romans, 4.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 59. Origen, Homiliae In Job (Fragmenta In Catenis, Typus I) (E Codd. Paris.), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 60. Origen, Homiliae In Job (Fragmenta In Catenis, Typus I+Ii) (E Codd. Vat.), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
61. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 264| 55a. ואמר ר' יוחנן לידע שהוקבע ר"ח בזמנו תרי היכירא עבדינן דחזי האי חזי וחזי בהאי חזי,מיתיבי דתני רבא בר שמואל יכול כשם שתוקעין על שבת בפני עצמו ועל ראש חדש בפני עצמו כך יהיו תוקעין על כל מוסף ומוסף ת"ל (במדבר י, י) ובראשי חדשיכם תיובתא דרבי אחא תיובתא,מאי תלמודא אמר אביי אמר קרא ובראשי חדשיכם הוקשו כל חדשים כולם זה לזה רב אשי אמר כתיב חדשכם וכתיב ובראשי ואיזה חדש שיש לו שני ראשים הוי אומר זה ר"ה ואמר רחמנא חדשכם חד היא,ועוד תניא בחולו של מועד בראשון מה היו אומרים (תהלים כט, א) הבו לה' בני אלים בשני מה היו אומרים (תהלים נ, טז) ולרשע אמר אלהים בשלישי מה היו אומרים (תהלים צד, טז) מי יקום לי עם מרעים,ברביעי מה היו אומרים (תהלים צד, ח) בינו בוערים בעם בחמישי מה היו אומרים (תהלים פא, ז) הסירותי מסבל שכמו בששי מה היו אומרים (תהלים פב, ה) ימוטו כל מוסדי ארץ ואם חל שבת באחד מהם ימוטו ידחה,רב ספרא מנח בהו סימנא הומבה"י רב פפא מנח בהו סמנא הומהב"י וסימנך אמבוהא דספרי,תיובתא דר' אחא בר חנינא תיובתא והא ר' אחא בר חנינא קרא ומתניתא קאמר,אמר רבינא לומר שמאריכין בתקיעות רבנן דקיסרי משמיה דר' אחא אמרי לומר שמרבה בתוקעין,ואנן דאית לן תרי יומי היכי עבדינן אביי אמר שני ידחה,רבא אמר שביעי ידחה תניא כותיה דרבא אם חל שבת להיות באחד מהן ימוטו ידחה,אתקין אמימר בנהרדעא דמדלגי דלוגי: | 55a. b And Rabbi Yoḥa said: /b Why was it placed in this manner? It was as an indicator for the people b to know that the New Moon was established at its /b proper b time, /b after the twenty-ninth day of the previous month. The Gemara answers: This is not difficult, as b they implemented two indicators: /b One b who saw this /b one, i.e., the sequence of the songs, b saw /b it; b and /b one who b saw that /b one, i.e., where the fats were placed, b saw /b it, and there is no contradiction.,The Gemara b raises /b another b objection /b to the opinion of Rabbi Aḥa, b as Rava bar Shmuel taught /b this i baraita /i : I b might /b have thought b that just as /b when Shabbat and the New Moon do not coincide b they sound /b the trumpets b for /b the additional b Shabbat /b offering b in and of itself, and for the /b additional b New Moon /b offering b in and of itself, so too would they sound /b the trumpets b for each and every additional offering /b when the days coincide. Therefore, b the verse states: /b “And on the day of your rejoicing, and at your appointed times, b and on your New Moons, /b and you shall sound the trumpets for your burnt-offerings and your peace-offerings, and they will be a memorial for you before your God. I am the Lord your God” (Numbers 10:10), indicating that one blast is sounded for all. The Gemara suggests: This is b a conclusive refutation /b of the opinion b of Rabbi Aḥa. /b The Gemara concludes: Indeed, it is b a conclusive refutation. /b ,Since the i baraita /i was cited, the Gemara asks: b What is the derivation /b cited in this i baraita /i ? How does the phrase: And on your New Moons, prove that the trumpets are sounded once for all the additional offerings? b Abaye said: The verse states: “And on your New Moons,” /b in plural, indicating that b all the months are equated to each other, /b and just as on a typical New Moon the trumpets are sounded once for the additional offering, so too when Shabbat and the New Moon coincide the trumpets are sounded once and no more. b Rav Ashi said /b that in this verse b it is written: Your moon [ i ḥodshekhem /i ], /b without a i yod /i , in the singular, b and /b in the same verse b it is written: “And on /b your b new [ i uverashei /i ],” /b in the plural. b And which /b is the b month that has two new /b beginnings? b You must say it is Rosh HaShana, /b which is the beginning of both the new year and the new month. b And /b yet b the Merciful One says: Your moon, /b in the singular, indicating b it is one /b and the trumpets are sounded once., b And furthermore, /b contrary to the statement of Rabbi Aḥa, b it was taught /b in a i baraita /i : b On the intermediate days of the Festival, on the first /b day, b what would they say /b as the song accompanying the offering on that day? b “Ascribe [ i havu /i ] unto the Lord, O you sons of might” /b (Psalms 29:1). b On the second /b day, b what would they say? /b The psalm that contains the verse: b “But unto the wicked [ i velarasha /i ] God says: /b What have you to do to declare My statutes?” (Psalms 50:16). b On the third /b day, b what would they say? /b The psalm containing the verse: b “Who [ i mi /i ] will rise up for me against the evildoers?” /b (Psalms 94:16)., b On the fourth /b day, b what would they say? “Consider [ i binu /i ], you brutish among the people” /b (Psalms 94:8). b On the fifth /b day, b what would they say? “I removed [ i hasiroti /i ] his shoulder from the burden” /b (Psalms 81:7). b On the sixth /b day, b what would they say? “All the foundations of the earth are moved [ i yimotu /i ]” /b (Psalms 82:5). b And if Shabbat occurred on any /b of the intermediate days of the Festival, since Shabbat has its own song (Psalms 92), the last of the songs of the intermediate days, i.e., “All the foundations of the earth b are moved,” is superseded, /b and all the other songs are recited in their proper sequence., b Rav Safra established a mnemonic for /b the sequence of the psalms recited during the intermediate days of the Festival: b i Heh /i , i vav /i , i mem /i , i beit /i , i heh /i , i yod /i , /b the first letters of the transliterated word in the verses cited. b Rav Pappa established a /b different b mnemonic for /b a different sequence of the Psalms: b i Heh /i , i vav /i , i mem /i , i heh /i , i beit /i , i yod /i , /b as in his opinion, the psalm containing: “I removed” is recited before the psalm containing: “Consider.” The Gemara notes: b A mnemonic /b to identify which i amora /i established which mnemonic is the expression: b Convoy [ i ambuha /i ] of scribes [ i desafrei /i ], /b as the spelling of i ambuha /i is like the mnemonic of Rav Safra.,The Gemara concludes: This i baraita /i is b a conclusive refutation /b of the opinion b of Rabbi Aḥa bar Ḥanina, /b as on Shabbat the song for Shabbat was recited alone without the song for the Festival, and similarly, separate trumpet blasts are not sounded for the various additional offerings. Rabbi Aḥa’s opinion was rejected based on several sources. The Gemara asks: b But didn’t Rabbi Aḥa say a verse and a i baraita /i /b in support of his opinion? How can those citations be rejected?, b Ravina said: /b The verse and the i baraita /i that he cited do not teach that trumpet blasts were sounded for each additional offering. Rather, they come b to say that one extends /b the duration b of the blasts /b to honor the added additional offerings, but does not sound even one additional blast. b The Sages of Caesarea, in the name of Rabbi Aḥa, said: /b The verse and the i baraita /i cited by Rabbi Aḥa come b to say that one increases /b the number of b trumpeters /b to honor the added additional offerings, but not the number of blasts sounded.,Apropos the psalms recited during the Festival, the Gemara asks: b And we, /b outside Eretz Yisrael, b who have two days /b of Festival due to the uncertainty, as well as uncertainty with regard to each of the intermediate days, b how do we conduct /b ourselves with regard to the mention of the additional offerings in the additional prayer of the Festival during the intermediate days, and with regard to Torah reading on those days? b Abaye said: /b Mention of b the second /b day b will be superseded. /b Since the first of the intermediate days outside Eretz Yisrael is the third day of the Festival in Eretz Yisrael, the additional offering for the third day alone is mentioned, and the offerings for the fourth day on the fourth day, etc. No mention is made of the second day outside Eretz Yisrael., b Rava said: /b Mention of the b seventh /b day b will be superseded. /b On the first of the intermediate days outside Eretz Yisrael, the third day of the Festival, the passage beginning “And on the second day” (Numbers 29:17) is mentioned in the additional i Amida /i prayer and read in the Torah, and on each succeeding day the succeeding passage is mentioned and read. There is no mention of the seventh day on the eighth day, as that is no longer i Sukkot /i but rather the Eighth Day of Assembly. The Gemara notes: A i baraita /i b was taught in accordance with /b the opinion of b Rava: And if Shabbat occurs on any /b of the intermediate days of the Festival, the song of the seventh day of i Sukkot /i : “All the foundations of the earth b are moved,” is superseded. /b ,The Gemara cites a third opinion: b Ameimar instituted in /b his city of b Neharde’a that /b during the intermediate days, b one repeats /b the second of the additional offerings that he mentioned the day before and adds the additional offerings of the subsequent day. On the first of the intermediate days in the Diaspora, one mentions the additional offerings of both the second and third days of i Sukkot /i . On the second of the intermediate days, one repeats the verses of the third day of i Sukkot /i and adds the verses of the fourth day. |
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| 62. Plotinus, Enneads, 3.6.5, 5.8.11(4), 6.5.7(3-6), 6.7.33(23) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 115 |
| 63. Origen, Selections On Psalms, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 181 |
64. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 256| 62b. אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב' וג' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר' חייא חתניה דר' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה | 62b. the i tanna /i taught us a i halakha /i b with regard to all of them, /b not only a man of leisure or a laborer. He asked him: b But /b with regard to a sailor b it said /b that the set interval for conjugal relations is b six months; /b why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that b one who has bread in his basket is not comparable to one who does not have bread in his basket. /b On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased., b Rabba bar Rav Ha said to Abaye: If a donkey driver /b who is already married wants to b become a camel driver, what /b is the i halakha /i ? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? b He answered him: A woman prefers a i kav /i , /b i.e., modest means, b with conjugal relations to ten i kav /i with abstinence. /b Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For b sailors, /b the set interval for conjugal relations is b once every six months. This is the statement of Rabbi Eliezer. Rav Berona said /b that b Rav said: /b The b i halakha /i is in accordance with /b the opinion of b Rabbi Eliezer. Rav Adda bar Ahava said /b that b Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave /b their homes b to study Torah /b for as long as b two or three years without permission /b from their wives. b Rava said: The Sages relied on Rabbi Adda bar Ahava’s /b opinion b and performed an action /b like this b themselves, /b but the results were sometimes fatal.,This is b as /b it is related b about Rav Reḥumi, who would commonly /b study b before Rava in Meḥoza: He was accustomed to come /b back b to his home every /b year on the b eve of Yom Kippur. One day he was /b particularly b engrossed in /b the b i halakha /i /b he was studying, and so he remained in the study hall and did not go home. b His wife was expecting him /b that day and continually said to herself: b Now he is coming, now he is coming. /b But in the end, b he did not come. She was distressed /b by this and b a tear fell from her eye. /b At that exact moment, Rav Reḥumi b was sitting on the roof. The roof collapsed under him and he died. /b This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ b When /b is b the /b ideal b time for Torah scholars /b to fulfill their conjugal obligations? b Rav Yehuda said /b that b Shmuel said: /b The appropriate time for them is b from Shabbat eve to Shabbat eve, /b i.e., on Friday nights. Similarly, it is stated with regard to the verse b “that brings forth its fruit in its season” /b (Psalms 1:3): b Rav Yehuda said, and some say /b that it was b Rav Huna, and some say /b that it was b Rav Naḥman: This /b is referring to one b who engages in marital relations, /b bringing forth his fruit, b from Shabbat eve to Shabbat eve. /b ,It is related further that b Yehuda, son of Rabbi Ḥiyya /b and b son-in-law of Rabbi Yannai, would go and sit in the study hall, and every /b Shabbat eve b at twilight he would come to his house. When he would come, /b Rabbi Yannai b would see a pillar of fire preceding him /b due to his sanctity. b One day he was engrossed in /b the b i halakha /i /b he was studying, and he stayed in the study hall and did not return home. b When Rabbi Yannai did not see that sign /b preceding him, b he said to /b the family: b Turn his bed over, /b as one does at times of mourning, since he must have died, reasoning that b if Yehuda were alive he would not have missed his set interval /b for conjugal relations and would certainly have come home. What he said b became “like an error that proceeds from a ruler” /b (Ecclesiastes 10:5), b and /b Yehuda, son of Rabbi Ḥiyya, b died. /b ,It is related further that b Rabbi /b Yehuda HaNasi b arranged for his son /b to marry a daughter of b the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi /b Yehuda HaNasi b said: Is there, Heaven forbid, some disqualification /b in these families, as it appears that God prevented this match from taking place? b They sat and looked into the families’ /b ancestry and found that b Rabbi /b Yehuda HaNasi b was descended from Shefatya ben Avital, /b the wife of David, whereas b Rabbi Ḥiyya was descended from Shimi, David’s brother. /b , b He went and arranged for his son /b to marry a daughter b of the household of Rabbi Yosei ben Zimra. They agreed for him /b that they would support him for b twelve years to go to study in the study hall. /b It was assumed that he would first go to study and afterward get married. b They passed /b the girl b in front of /b the groom and when he saw her b he said: Let it be /b just b six years. They passed her in front of him /b again and b he said to them: I will marry her /b now b and then go /b to study. b He was /b then b ashamed /b to see b his father, /b as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and b said to him: My son, you have your Maker’s perception, /b meaning you acted the same way that God does.,The proof for this is that b initially it is written: “You bring them and plant them /b in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. b And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” /b (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding b he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, /b as a consequence of spending many years without her husband. b Rabbi /b Yehuda HaNasi b said: What /b should we b do? If he will divorce her, /b people b will say: This poor woman waited /b and hoped b for naught. If he will marry another woman /b to beget children, people b will say: This one, /b who bears him children, b is his wife and that one, /b who lives with him, b is his mistress. /b Therefore, her husband b pleaded /b with God b to have mercy on her and she was cured. /b , b Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. /b Rabbi Shimon b said to him: Wait for me until I /b can b come with you, /b after my days of celebration are over. However, since he wanted to learn Torah, b he did not wait /b and b went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home. /b , b He went /b and b sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, /b meaning his own daughter, whom he had not recognized after so many years. b He followed her /b to his house. b His wife was sitting and sifting flour. She lifted her eyes up, saw him /b and recognized him, b and her heart fluttered /b with agitation and b she passed away /b from the emotional stress. Rabbi Ḥaya b said before /b God: b Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived. /b , b Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came /b back to his house, b he said: I will not do what the son of Ḥakhinai, /b who came home suddenly with tragic consequences for his wife, b did. He went and sat in the study hall /b in his hometown, b and sent /b a message b to his house /b that he had arrived. While he was sitting there b his son Rabbi Oshaya, /b whom he did not recognize, b came and sat before him. /b Rabbi Oshaya b asked him /b questions about b i halakha /i , and /b Rabbi Ḥama b saw that the i halakhot /i of /b Rabbi Oshaya b were incisive, /b i.e., he was very sharp. Rabbi Ḥama b was distressed and said: If I had been here /b and had taught my son b I would have had a child like this. /b ,Rabbi Ḥama b went in to his house /b and b his son went in /b with him. Rabbi Ḥama then b stood up before him /b to honor a Torah scholar, since b he thought /b that b he wanted to ask him a matter of i halakha /i . His wife said to him: Is there a father who stands up before his son? /b The Gemara comments: b Rami bar Ḥama read /b the verse b about him: “A threefold cord is not quickly broken” /b (Ecclesiastes 4:12). b This /b is referring to b Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, /b as he represented the third generation of Torah scholars in his family.,The Gemara further relates: b Rabbi Akiva was the shepherd of ben Kalba Savua, /b one of the wealthy residents of Jerusalem. The b daughter /b of Ben Kalba Savua b saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall /b to learn Torah? b He said to her: Yes. She became betrothed to him privately and sent him /b off to study. b Her father heard /b this and became angry. b He removed her from his house /b and took a b vow /b prohibiting her from b benefiting from his property. /b Rabbi Akiva b went /b and b sat for twelve years in the study hall. When he came /b back to his house b he brought twelve thousand students /b with him, and as he approached b he heard an old man saying to /b his wife: b For how long /b |
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| 65. Origen, On Jeremiah (Homilies 1-11), 1.13, 1.15-16188., 1.1657.147. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 66. Origen, Homilies On Luke, 39.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 67. Origen, Homilies On Numbers, 17.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 68. Origen, Selecta In Genesim (Fragmenta E Catenis), 1.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 198 |
| 69. Origen, Homiliae In Job (Fragmenta In Catenis, Typus Ii) (E Codd. Marc. Gr. 21, 538), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 70. Origen, On Prayer, 27.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 199 |
| 71. Origen, On First Principles, 1.2.6, 1.17, 2.1.3, 2.2-2.3, 2.10.7, 2.11.6, 3.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 199 |
| 72. Basil of Caesarea, Letters, 140, 2, 269, 300-302, 5-6, 62, 28 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 391 |
73. Augustine, Confessions, 3.6-3.7, 4.15-4.16, 7.1, 7.17, 9.10, 10.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine, imagery impedes mystical experience and knowledge of god Found in books: Sorabji (2000) 115 | 3.6. 10. Therefore I fell among men proudly raving, very carnal, and voluble, in whose mouths were the snares of the devil- the birdlime being composed of a mixture of the syllables of Your name, and of our Lord Jesus Christ, and of the Paraclete, the Holy Ghost, the Comforter. These names departed not out of their mouths, but so far forth as the sound only and the clatter of the tongue, for the heart was empty of truth. Still they cried, Truth, Truth, and spoke much about it to me, yet was it not in them; 1 John 2:4 but they spoke falsely not of You only - who, verily, art the Truth - but also of these elements of this world, Your creatures. And I, in truth, should have passed by philosophers, even when speaking truth concerning them, for love of You, my Father, supremely good, beauty of all things beautiful. O Truth, Truth! How inwardly even then did the marrow of my soul pant after You, when they frequently, and in a multiplicity of ways, and in numerous and huge books, sounded out Your name to me, though it was but a voice! And these were the dishes in which to me, hungering for You, they, instead of You, served up the sun and moon, Your beauteous works - but yet Your works, not Yourself, nay, nor Your first works. For before these corporeal works are Your spiritual ones, celestial and shining though they be. But I hungered and thirsted not even after those first works of Yours, but after You Yourself, the Truth, with whom is no variableness, neither shadow of turning; James 1:17 yet they still served up to me in those dishes glowing phantasies, than which better were it to love this very sun (which, at least, is true to our sight), than those illusions which deceive the mind through the eye. And yet, because I supposed them to be You, I fed upon them; not with avidity, for You did not taste to my mouth as You are, for You were not these empty fictions; neither was I nourished by them, but the rather exhausted. Food in our sleep appears like our food awake; yet the sleepers are not nourished by it, for they are asleep. But those things were not in any way like You as You have now spoken unto me, in that those were corporeal phantasies, false bodies, than which these true bodies, whether celestial or terrestrial, which we perceive with our fleshly sight, are much more certain. These things the very beasts and birds perceive as well as we, and they are more certain than when we imagine them. And again, we do with more certainty imagine them, than by them conceive of other greater and infinite bodies which have no existence. With such empty husks was I then fed, and was not fed. But You, my Love, in looking for whom I fail that I may be strong, art neither those bodies that we see, although in heaven, nor are You those which we see not there; for You have created them, nor do You reckon them among Your greatest works. How far, then, are You from those phantasies of mine, phantasies of bodies which are not at all, than which the images of those bodies which are, are more certain, and still more certain the bodies themselves, which yet You are not; nay, nor yet the soul, which is the life of the bodies. Better, then, and more certain is the life of bodies than the bodies themselves. But You are the life of souls, the life of lives, having life in Yourself; and You change not, O Life of my soul. 11. Where, then, were You then to me, and how far from me? Far, indeed, was I wandering away from You, being even shut out from the very husks of the swine, whom with husks I fed. For how much better, then, are the fables of the grammarians and poets than these snares! For verses, and poems, and Medea flying, are more profitable truly than these men's five elements, variously painted, to answer to the five caves of darkness, none of which exist, and which slay the believer. For verses and poems I can turn into true food, but the Medea flying, though I sang, I maintained it not; though I heard it sung, I believed it not; but those things I did believe. Woe, woe, by what steps was I dragged down to the depths of hell! Proverbs 9:18 - toiling and turmoiling through want of Truth, when I sought after You, my God - to You I confess it, who had mercy on me when I had not yet confessed, - sought after You not according to the understanding of the mind, in which You desired that I should excel the beasts, but according to the sense of the flesh! You were more inward to me than my most inward part; and higher than my highest. I came upon that bold woman, who is simple, and knows nothing, Proverbs 9:13 the enigma of Solomon, sitting at the door of the house on a seat, and saying, Stolen waters are sweet, and bread eaten in secret is pleasant. This woman seduced me, because she found my soul beyond its portals, dwelling in the eye of my flesh, and thinking on such food as through it I had devoured. 3.7. 12. For I was ignorant as to that which really is, and was, as it were, violently moved to give my support to foolish deceivers, when they asked me, Whence is evil? - and, Is God limited by a bodily shape, and has He hairs and nails?- and, Are they to be esteemed righteous who had many wives at once and did kill men, and sacrificed living creatures? 1 Kings 18:40 At which things I, in my ignorance, was much disturbed, and, retreating from the truth, I appeared to myself to be going towards it; because as yet I knew not that evil was naught but a privation of good, until in the end it ceases altogether to be; which how should I see, the sight of whose eyes saw no further than bodies, and of my mind no further than a phantasm? And I knew not God to be a Spirit, John 4:24 not one who has parts extended in length and breadth, nor whose being was bulk; for every bulk is less in a part than in the whole, and, if it be infinite, it must be less in such part as is limited by a certain space than in its infinity; and cannot be wholly everywhere, as Spirit, as God is. And what that should be in us, by which we were like God, and might rightly in Scripture be said to be after the image of God, I was entirely ignorant. 13. Nor had I knowledge of that true inner righteousness, which does not judge according to custom, but out of the most perfect law of God Almighty, by which the manners of places and times were adapted to those places and times - being itself the while the same always and everywhere, not one thing in one place, and another in another; according to which Abraham, and Isaac, and Jacob, and Moses, and David, and all those commended by the mouth of God were righteous, Hebrews 11:8-40 but were judged unrighteous by foolish men, judging out of man's judgment, 1 Corinthians 4:3 and gauging by the petty standard of their own manners the manners of the whole human race. Like as if in an armoury, one knowing not what were adapted to the several members should put greaves on his head, or boot himself with a helmet, and then complain because they would not fit. Or as if, on some day when in the afternoon business was forbidden, one were to fume at not being allowed to sell as it was lawful to him in the forenoon. Or when in some house he sees a servant take something in his hand which the butler is not permitted to touch, or something done behind a stable which would be prohibited in the dining-room, and should be indigt that in one house, and one family, the same thing is not distributed everywhere to all. Such are they who cannot endure to hear something to have been lawful for righteous men in former times which is not so now; or that God, for certain temporal reasons, commanded them one thing, and these another, but both obeying the same righteousness; though they see, in one man, one day, and one house, different things to be fit for different members, and a thing which was formerly lawful after a time unlawful - that permitted or commanded in one corner, which done in another is justly prohibited and punished. Is justice, then, various and changeable? Nay, but the times over which she presides are not all alike, because they are times. But men, whose days upon the earth are few, Job 14:1 because by their own perception they cannot harmonize the causes of former ages and other nations, of which they had no experience, with these of which they have experience, though in one and the same body, day, or family, they can readily see what is suitable for each member, season, part, and person - to the one they take exception, to the other they submit. 14. These things I then knew not, nor observed. They met my eyes on every side, and I saw them not. I composed poems, in which it was not permitted me to place every foot everywhere, but in one metre one way, and in another, nor even in any one verse the same foot in all places. Yet the art itself by which I composed had not different principles for these different cases, but comprised all in one. Still I saw not how that righteousness, which good and holy men submitted to, far more excellently and sublimely comprehended in one all those things which God commanded, and in no part varied, though in varying times it did not prescribe all things at once, but distributed and enjoined what was proper for each. And I, being blind, blamed those pious fathers, not only for making use of present things as God commanded and inspired them to do, but also for foreshowing things to come as God was revealing them. 4.15. 24. But not yet did I perceive the hinge on which this impotent matter turned in Your wisdom, O Thou Omnipotent, who alone does great wonders; and my mind ranged through corporeal forms, and I defined and distinguished as fair, that which is so in itself, and fit, that which is beautiful as it corresponds to some other thing; and this I supported by corporeal examples. And I turned my attention to the nature of the mind, but the false opinions which I entertained of spiritual things prevented me from seeing the truth. Yet the very power of truth forced itself on my gaze, and I turned away my throbbing soul from incorporeal substance, to lineaments, and colors, and bulky magnitudes. And not being able to perceive these in the mind, I thought I could not perceive my mind. And whereas in virtue I loved peace, and in viciousness I hated discord, in the former I distinguished unity, but in the latter a kind of division. And in that unity I conceived the rational soul and the nature of truth and of the chief good to consist. But in this division I, unfortunate one, imagined there was I know not what substance of irrational life, and the nature of the chief evil, which should not be a substance only, but real life also, and yet not emanating from You, O my God, from whom are all things. And yet the first I called a Monad, as if it had been a soul without sex, but the other a Duad - anger in deeds of violence, in deeds of passion, lust - not knowing of what I talked. For I had not known or learned that neither was evil a substance, nor our soul that chief and unchangeable good. 25. For even as it is in the case of deeds of violence, if that emotion of the soul from whence the stimulus comes be depraved, and carry itself insolently and mutinously; and in acts of passion, if that affection of the soul whereby carnal pleasures are imbibed is unrestrained - so do errors and false opinions contaminate the life, if the reasonable soul itself be depraved, as it was at that time in me, who was ignorant that it must be enlightened by another light that it may be partaker of truth, seeing that itself is not that nature of truth. For You will light my candle; the Lord my God will enlighten my darkness; and of His fullness have all we received, John 1:16 for that was the true Light which lighted every man that comes into the world; John 1:9 for in You there is no variableness, neither shadow of turning. James 1:17 26. But I pressed towards You, and was repelled by You that I might taste of death, for You resist the proud. But what prouder than for me, with a marvellous madness, to assert myself to be that by nature which You are? For whereas I was mutable - so much being clear to me, for my very longing to become wise arose from the wish from worse to become better - yet chose I rather to think You mutable, than myself not to be that which You are. Therefore was I repelled by You, and You resisted my changeable stiffneckedness; and I imagined corporeal forms, and, being flesh, I accused flesh, and, being a wind that passes away, I returned not to You, but went wandering and wandering on towards those things that have no being, neither in You, nor in me, nor in the body. Neither were they created for me by Your truth, but conceived by my vain conceit out of corporeal things. And I used to ask Your faithful little ones, my fellow-citizens - from whom I unconsciously stood exiled - I used flippantly and foolishly to ask, Why, then, does the soul which God created err? But I would not permit any one to ask me, Why, then, does God err? And I contended that Your immutable substance erred of constraint, rather than admit that my mutable substance had gone astray of free will, and erred as a punishment. 27. I was about six or seven and twenty years of age when I wrote those volumes - meditating upon corporeal fictions, which clamoured in the ears of my heart. These I directed, O sweet Truth, to Your inward melody, pondering on the fair and fit, and longing to stay and listen to You, and to rejoice greatly at the Bridegroom's voice, John 3:29 and I could not; for by the voices of my own errors was I driven forth, and by the weight of my own pride was I sinking into the lowest pit. For You did not make me to hear joy and gladness; nor did the bones which were not yet humbled rejoice. 4.16. 28. And what did it profit me that, when scarce twenty years old, a book of Aristotle's, entitled The Ten Predicaments, fell into my hands - on whose very name I hung as on something great and divine, when my rhetoric master of Carthage, and others who were esteemed learned, referred to it with cheeks swelling with pride - I read it alone and understood it? And on my conferring with others, who said that with the assistance of very able masters - who not only explained it orally, but drew many things in the dust - they scarcely understood it, and could tell me no more about it than I had acquired in reading it by myself alone? And the book appeared to me to speak plainly enough of substances, such as man is, and of their qualities, - such as the figure of a man, of what kind it is; and his stature, how many feet high; and his relationship, whose brother he is; or where placed, or when born; or whether he stands or sits, or is shod or armed, or does or suffers anything; and whatever innumerable things might be classed under these nine categories, - of which I have given some examples - or under that chief category of substance. 29. What did all this profit me, seeing it even hindered me, when, imagining that whatsoever existed was comprehended in those ten categories, I tried so to understand, O my God, Your wonderful and unchangeable unity as if Thou also had been subjected to Your own greatness or beauty, so that they should exist in You as their subject, like as in bodies, whereas You Yourself art Your greatness and beauty? But a body is not great or fair because it is a body, seeing that, though it were less great or fair, it should nevertheless be a body. But that which I had conceived of You was falsehood, not truth - fictions of my misery, not the supports of Your blessedness. For You had commanded, and it was done in me, that the earth should bring forth briars and thorns to me, Isaiah 32:13 and that with labour I should get my bread. Genesis 3:19 30. And what did it profit me that I, the base slave of vile affections, read unaided, and understood, all the books that I could get of the so-called liberal arts? And I took delight in them, but knew not whence came whatever in them was true and certain. For my back then was to the light, and my face towards the things enlightened; whence my face, with which I discerned the things enlightened, was not itself enlightened. Whatever was written either on rhetoric or logic, geometry, music, or arithmetic, did I, without any great difficulty, and without the teaching of any man, understand, as You know, O Lord my God, because both quickness of comprehension and acuteness of perception are Your gifts. Yet did I not thereupon sacrifice to You. So, then, it served not to my use, but rather to my destruction, since I went about to get so good a portion of my substance Luke 15:12 into my own power; and I kept not my strength for You, but went away from You into a far country, to waste it upon harlotries. Luke 15:13 For what did good abilities profit me, if I did not employ them to good uses? For I did not perceive that those arts were acquired with great difficulty, even by the studious and those gifted with genius, until I endeavoured to explain them to such; and he was the most proficient in them who followed my explanations not too slowly. 31. But what did this profit me, supposing that Thou, O Lord God, the Truth, were a bright and vast body, and I a piece of that body? Perverseness too great! But such was I. Nor do I blush, O my God, to confess to You Your mercies towards me, and to call upon You - I, who blushed not then to avow before men my blasphemies, and to bark against You. What profited me then my nimble wit in those sciences and all those knotty volumes, disentangled by me without help from a human master, seeing that I erred so odiously, and with such sacrilegious baseness, in the doctrine of piety? Or what impediment was it to Your little ones to have a far slower wit, seeing that they departed not far from You, that in the nest of Your Church they might safely become fledged, and nourish the wings of charity by the food of a sound faith? O Lord our God, under the shadow of Your wings let us hope, defend us, and carry us. You will carry us both when little, and even to grey hairs will You carry us; Isaiah 46:4 for our firmness, when it is Thou, then is it firmness; but when it is our own, then it is infirmity. Our good lives always with You, from which when we are averted we are perverted. Let us now, O Lord, return, that we be not overturned, because with You our good lives without any eclipse, which good You Yourself art. And we need not fear lest we should find no place unto which to return because we fell away from it; for when we were absent, our home - Your Eternity - fell not. 7.1. 1. Dead now was that evil and abominable youth of mine, and I was passing into early manhood: as I increased in years, the fouler became I in vanity, who could not conceive of any substance but such as I saw with my own eyes. I thought not of You, O God, under the form of a human body. Since the time I began to hear something of wisdom, I always avoided this; and I rejoiced to have found the same in the faith of our spiritual mother, Your Catholic Church. But what else to imagine You I knew not. And I, a man, and such a man, sought to conceive of You, the sovereign and only true God; and I did in my inmost heart believe that You were incorruptible, and inviolable, and unchangeable; because, not knowing whence or how, yet most plainly did I see and feel sure that that which may be corrupted must be worse than that which cannot, and what cannot be violated did I without hesitation prefer before that which can, and deemed that which suffers no change to be better than that which is changeable. Violently did my heart cry out against all my phantasms, and with this one blow I endeavoured to beat away from the eye of my mind all that unclean crowd which fluttered around it. And lo, being scarce put off, they, in the twinkling of an eye, pressed in multitudes around me, dashed against my face, and beclouded it; so that, though I thought not of You under the form of a human body, yet was I constrained to image You to be something corporeal in space, either infused into the world, or infinitely diffused beyond it - even that incorruptible, inviolable, and unchangeable, which I preferred to the corruptible, and violable, and changeable; since whatsoever I conceived, deprived of this space, appeared as nothing to me, yea, altogether nothing, not even a void, as if a body were removed from its place and the place should remain empty of any body at all, whether earthy, terrestrial, watery, aerial, or celestial, but should remain a void place - a spacious nothing, as it were. 2. I therefore being thus gross-hearted, nor clear even to myself, whatsoever was not stretched over certain spaces, nor diffused, nor crowded together, nor swelled out, or which did not or could not receive some of these dimensions, I judged to be altogether nothing. For over such forms as my eyes are wont to range did my heart then range; nor did I see that this same observation, by which I formed those same images, was not of this kind, and yet it could not have formed them had not itself been something great. In like manner did I conceive of You, Life of my life, as vast through infinite spaces, on every side penetrating the whole mass of the world, and beyond it, all ways, through immeasurable and boundless spaces; so that the earth should have You, the heaven have You, all things have You, and they bounded in You, but Thou nowhere. For as the body of this air which is above the earth prevents not the light of the sun from passing through it, penetrating it, not by bursting or by cutting, but by filling it entirely, so I imagined the body, not of heaven, air, and sea only, but of the earth also, to be pervious to You, and in all its greatest parts as well as smallest penetrable to receive Your presence, by a secret inspiration, both inwardly and outwardly governing all things which You have created. So I conjectured, because I was unable to think of anything else; for it was untrue. For in this way would a greater part of the earth contain a greater portion of You, and the less a lesser; and all things should so be full of You, as that the body of an elephant should contain more of You than that of a sparrow by how much larger it is, and occupies more room; and so should Thou make the portions of Yourself present unto the several portions of the world, in pieces, great to the great, little to the little. But You are not such a one; nor had Thou as yet enlightened my darkness. 7.17. 23. And I marvelled that I now loved You, and no phantasm instead of You. And yet I did not merit to enjoy my God, but was transported to You by Your beauty, and presently torn away from You by my own weight, sinking with grief into these inferior things. This weight was carnal custom. Yet was there a remembrance of You with me; nor did I any way doubt that there was one to whom I might cleave, but that I was not yet one who could cleave unto You; for that the body which is corrupted presses down the soul, and the earthly dwelling weighs down the mind which thinks upon many things. Wisdom 9:15 And most certain I was that Your invisible things from the creation of the world are clearly seen, being understood by the things that are made, even Your eternal power and Godhead. Romans 1:20 For, inquiring whence it was that I admired the beauty of bodies whether celestial or terrestrial, and what supported me in judging correctly on things mutable, and pronouncing, This should be thus, this not,- inquiring, then, whence I so judged, seeing I did so judge, I had found the unchangeable and true eternity of Truth, above my changeable mind. And thus, by degrees, I passed from bodies to the soul, which makes use of the senses of the body to perceive; and thence to its inward faculty, to which the bodily senses represent outward things, and up to which reach the capabilities of beasts; and thence, again, I passed on to the reasoning faculty, unto which whatever is received from the senses of the body is referred to be judged, which also, finding itself to be variable in me, raised itself up to its own intelligence, and from habit drew away my thoughts, withdrawing itself from the crowds of contradictory phantasms; that so it might find out that light by which it was besprinkled, when, without all doubting, it cried out, that the unchangeable was to be preferred before the changeable; whence also it knew that unchangeable, which, unless it had in some way known, it could have had no sure ground for preferring it to the changeable. And thus, with the flash of a trembling glance, it arrived at that which is. And then I saw Your invisible things understood by the things that are made. Romans 1:20 But I was not able to fix my gaze thereon; and my infirmity being beaten back, I was thrown again on my accustomed habits, carrying along with me naught but a loving memory thereof, and an appetite for what I had, as it were, smelt the odour of, but was not yet able to eat. 9.10. 23. As the day now approached on which she was to depart this life (which day Thou knew, we did not), it fell out - Thou, as I believe, by Your secret ways arranging it - that she and I stood alone, leaning in a certain window, from which the garden of the house we occupied at Ostia could be seen; at which place, removed from the crowd, we were resting ourselves for the voyage, after the fatigues of a long journey. We then were conversing alone very pleasantly; and, forgetting those things which are behind, and reaching forth unto those things which are before, Philippians 3:13 we were seeking between ourselves in the presence of the Truth, which You are, of what nature the eternal life of the saints would be, which eye has not seen, nor ear heard, neither has entered into the heart of man. But yet we opened wide the mouth of our heart, after those supernal streams of Your fountain, the fountain of life, which is with You; that being sprinkled with it according to our capacity, we might in some measure weigh so high a mystery. 24. And when our conversation had arrived at that point, that the very highest pleasure of the carnal senses, and that in the very brightest material light, seemed by reason of the sweetness of that life not only not worthy of comparison, but not even of mention, we, lifting ourselves with a more ardent affection towards the Selfsame, did gradually pass through all corporeal things, and even the heaven itself, whence sun, and moon, and stars shine upon the earth; yea, we soared higher yet by inward musing, and discoursing, and admiring Your works; and we came to our own minds, and went beyond them, that we might advance as high as that region of unfailing plenty, where You feed Israel for ever with the food of truth, and where life is that Wisdom by whom all these things are made, both which have been, and which are to come; and she is not made, but is as she has been, and so shall ever be; yea, rather, to have been, and to be hereafter, are not in her, but only to be, seeing she is eternal, for to have been and to be hereafter are not eternal. And while we were thus speaking, and straining after her, we slightly touched her with the whole effort of our heart; and we sighed, and there left bound the first-fruits of the Spirit; Romans 8:23 and returned to the noise of our own mouth, where the word uttered has both beginning and end. And what is like Your Word, our Lord, who remains in Himself without becoming old, and makes all things new? Wisdom 7:27 25. We were saying, then, If to any man the tumult of the flesh were silenced - silenced the phantasies of earth, waters, and air - silenced, too, the poles; yea, the very soul be silenced to herself, and go beyond herself by not thinking of herself - silenced fancies and imaginary revelations, every tongue, and every sign, and whatsoever exists by passing away, since, if any could hearken, all these say, We created not ourselves, but were created by Him who abides for ever: If, having uttered this, they now should be silenced, having only quickened our ears to Him who created them, and He alone speak not by them, but by Himself, that we may hear His word, not by fleshly tongue, nor angelic voice, nor sound of thunder, nor the obscurity of a similitude, but might hear Him - Him whom in these we love- without these, like as we two now strained ourselves, and with rapid thought touched on that Eternal Wisdom which remains over all. If this could be sustained, and other visions of a far different kind be withdrawn, and this one ravish, and absorb, and envelope its beholder amid these inward joys, so that his life might be eternally like that one moment of knowledge which we now sighed after, were not this Enter into the joy of Your Lord? Matthew 25:21 And when shall that be? When we shall all rise again; but all shall not be changed. 26. Such things was I saying; and if not after this manner, and in these words, yet, Lord, You know, that in that day when we were talking thus, this world with all its delights grew contemptible to us, even while we spoke. Then said my mother, Son, for myself, I have no longer any pleasure in anything in this life. What I want here further, and why I am here, I know not, now that my hopes in this world are satisfied. There was indeed one thing for which I wished to tarry a little in this life, and that was that I might see you a Catholic Christian before I died. My God has exceeded this abundantly, so that I see you despising all earthly felicity, made His servant - what do I here? 10.30. 41. Verily, You command that I should be continent from the lust of the flesh, and the lust of the eyes, and the pride of life. You have commanded me to abstain from concubinage; and as to marriage itself, You have advised something better than You have allowed. And because You gave it, it was done; and that before I became a dispenser of Your sacrament. But there still exist in my memory - of which I have spoken much - the images of such things as my habits had fixed there; and these rush into my thoughts, though strengthless, when I am awake; but in sleep they do so not only so as to give pleasure, but even to obtain consent, and what very nearly resembles reality. Yea, to such an extent prevails the illusion of the image, both in my soul and in my flesh, that the false persuade me, when sleeping, unto that which the true are not able when waking. Am I not myself at that time, O Lord my God? And there is yet so much difference between myself and myself, in that instant wherein I pass back from waking to sleeping, or return from sleeping to waking! Where, then, is the reason which when waking resists such suggestions? And if the things themselves be forced on it, I remain unmoved. Is it shut up with the eyes? Or is it put to sleep with the bodily senses? But whence, then, comes it to pass, that even in slumber we often resist, and, bearing our purpose in mind, and continuing most chastely in it, yield no assent to such allurements? And there is yet so much difference that, when it happens otherwise, upon awaking we return to peace of conscience; and by this same diversity do we discover that it was not we that did it, while we still feel sorry that in some way it was done in us. 42. Is not Your hand able, O Almighty God, to heal all the diseases of my soul, and by Your more abundant grace to quench even the lascivious motions of my sleep? You will increase in me, O Lord, Your gifts more and more, that my soul may follow me to You, disengaged from the bird-lime of concupiscence; that it may not be in rebellion against itself, and even in dreams not simply not, through sensual images, commit those deformities of corruption, even to the pollution of the flesh, but that it may not even consent unto them. For it is no great thing for the Almighty, who is able to do . . . above all that we ask or think, Ephesians 3:20 to bring it about that no such influence - not even so slight a one as a sign might restrain - should afford gratification to the chaste affection even of one sleeping; and that not only in this life, but at my present age. But what I still am in this species of my ill, have I confessed unto my good Lord; rejoicing with trembling in that which You have given me, and bewailing myself for that wherein I am still imperfect; trusting that You will perfect Your mercies in me, even to the fullness of peace, which both that which is within and that which is without shall have with You, when death is swallowed up in victory. 1 Corinthians 15:54 |
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| 74. Augustine, Commentary On Genesis, 10.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •augustine, imagery impedes mystical experience and knowledge of god Found in books: Sorabji (2000) 115 |
| 75. Didymus, Pst, 328.20-328.22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 292 |
| 76. Didymus, Pta, 12.192 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 292 |
| 77. Didymus, In Genesim, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 293 |
| 78. Didymus, Commonatrii In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 293 |
| 79. Didymus, Commentarium In Job, 2.14, 162.27 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 293 |
| 80. Didymus, Comm. In Io., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 292 |
| 81. Didymus, Comm. In Eccl., None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 293 |
| 82. Basil of Caesarea, Letters, 140, 2, 28, 300-302, 5-6, 62, 269 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 391 |
| 83. Evagrius Ponticus, Chapters On Prayer, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 487 |
| 84. Jerome, Commentary On Galatians, 2.6, 4.5, 4.15-4.16, 5.2, 5.5-5.6, 15.1, 18.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 783, 787 |
| 85. Jerome, Evangelium Marci, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 791 |
| 86. Augustine, Letters, 147.42-147.43 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 115 |
87. Strabo, Geography, 8.3.30, 11.11.1 Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 83, 644 | 8.3.30. It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently. 11.11.1. BACTRIA: As for Bactria, a part of it lies alongside Aria towards the north, though most of it lies above Aria and to the east of it. And much of it produces everything except oil. The Greeks who caused Bactria to revolt grew so powerful on account of the fertility of the country that they became masters, not only of Ariana, but also of India, as Apollodorus of Artemita says: and more tribes were subdued by them than by Alexander — by Meder in particular (at least if he actually crossed the Hypanis towards the east and advanced as far as the Imaus), for some were subdued by him personally and others by Demetrius, the son of Euthydemus the king of the Bactrians; and they took possession, not only of Patalena, but also, on the rest of the coast, of what is called the kingdom of Saraostus and Sigerdis. In short, Apollodorus says that Bactriana is the ornament of Ariana as a whole; and, more than that, they extended their empire even as far as the Seres and the Phryni. |
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| 88. Anon., 2 Enoch, 11.57-11.59, 13.47 Tagged with subjects: •temple, and the conception of the creation of humanity in gods image Found in books: Lorberbaum (2015) 272 |
| 89. Epigraphy, Ig I , None Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 169 |
| 90. Epigraphy, Ig Ii2, 1006.11-1006.12, 1008.9-1008.10, 1011.10-1011.11, 1421.112 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 169, 173 |
| 91. Epigraphy, Sgdi, 17.8-9486., 43.3 Tagged with subjects: •nan Found in books: Ramelli (2013) 487 |
| 92. Galen, Comp. Med. Gen., None Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 409 |
| 93. Galen, Int., None Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 409 |
| 94. Galen, Mmg, 18 Tagged with subjects: •image of god, male and female Found in books: Ramelli (2013) 403 |
| 95. Galen, Opt. Corp. Const., None Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 409 |
| 96. Jerome, Lib.Interpr.Hebr.Norm., None Tagged with subjects: •nan Found in books: Ramelli (2013) 783 |
| 97. Michael Glycas, Annales, 37.5 Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 181 |
| 98. Ph., Pol., None Tagged with subjects: •god and image Found in books: Rupke (2016) 61 |
| 99. Plutarch, Deis., 1.1 Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 709 |
| 102. Herodian, Περὶ Διχρόνων, 36 Tagged with subjects: •images/imagery, and fear of god Found in books: Dilley (2019) 165 |
| 103. Anon., V. Eupr., 1.33, 1.38, 1.41 Tagged with subjects: •images/imagery, and fear of god Found in books: Dilley (2019) 152, 165 |
| 104. Epigraphy, Seg, 52.170 Tagged with subjects: •gods and goddesses, depiction/imagery of Found in books: Eidinow and Kindt (2015) 492 |
| 106. Basil of Caesarea, On The Eucharist, None Tagged with subjects: •basil of caesarea, church father, but apatheia eventual good for monks, which restores in us image of god and assimilates us to god Found in books: Sorabji (2000) 391 |
| 107. Various, Fgrh, None Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 84 |
| 108. Epigraphy, Pugliese Carratelli (1952-4), 63 Tagged with subjects: •image of god, and likeness Found in books: Ramelli (2013) 487 |
| 110. Basil of Caesarea, Ascetic Sermons, None Tagged with subjects: •nan Found in books: Sorabji (2000) 391 |
