The Ancient Mediterranean Religions Index Database

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Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
heraclitus	Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 24, 25, 26, 27, 29, 31, 32, 33, 34, 42, 61, 90 Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 46, 49, 51 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 35 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 41, 54, 64 Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37, 42 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 14, 78, 346, 360 Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 56, 150 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 10, 38, 52, 54, 63, 65, 66, 68, 69, 71, 73, 74, 75, 87, 90, 91, 92, 93, 94, 97, 104, 111, 157, 159, 160, 182, 241, 245, 252, 253, 254, 278, 309, 314, 427 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 121, 122 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 214, 327 Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 49, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 160 Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 74, 111, 305, 306 Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 7, 41, 44, 72, 85, 198, 203, 228 Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 41 Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 185 Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 15, 23, 60, 247 Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 20 Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 8, 9, 10, 11, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 186, 188, 190, 191, 193, 194, 229, 239 Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 55 Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 2 Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 17, 132, 148, 151, 152, 153, 160 Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 18, 22 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 108, 109, 298, 306, 325, 327 Kelsey (2021), Mind and World in Aristotle's De Anima 107 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 317 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187, 188 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187, 188 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273, 415 Legaspi (2018), Wisdom in Classical and Biblical Tradition, 33, 110 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 44, 52, 60, 75, 83, 88, 89, 212, 260, 262, 263, 266, 294 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 297, 321 Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 132 Maso (2022), CIcero's Philosophy, 41 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 28, 29, 30, 31 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 145 O'Brien (2015), The Demiurge in Ancient Thought, 9, 54, 149 Osborne (2001), Irenaeus of Lyons, 35, 159 Osborne (2010), Clement of Alexandria, 144, 145 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 166 Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84 Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 88, 90, 146 Schibli (2002), Hierocles of Alexandria, 294 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 120, 122, 126, 130, 132, 133, 136, 197, 199, 200, 201, 202, 203, 222, 353, 354, 355, 358, 359, 363, 401, 402, 403 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 121, 122 Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 11, 16, 25, 93 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 91 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 154, 229, 295 Tor (2017), Mortal and Divine in Early Greek Epistemology, 21, 30, 55, 169, 265, 322, 340, 359 Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 133, 136, 180 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 55 Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 9 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 75, 77, 98, 110, 112, 115, 119 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 8, 9, 10, 13, 29, 99, 314, 315 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 302 Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 106 Wolfsdorf (2020), Early Greek Ethics, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 deJauregui (2010), Orphism and Christianity in Late Antiquity, 106, 203, 204, 205, 209, 231, 235, 237, 238, 268, 282, 364 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 172
heraclitus, accusation, against	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 602, 606, 617, 618, 628
heraclitus, afterlife beliefs	Wolfsdorf (2020), Early Greek Ethics, 41, 602
heraclitus, afterlife, in	Wolfsdorf (2020), Early Greek Ethics, 41, 602
heraclitus, allegorist	Athanassaki and Titchener (2022), Plutarch's Cities, 300 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 9, 149, 163, 215
heraclitus, allegorista	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 14, 22, 33, 34
heraclitus, and daimones	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23
heraclitus, and derveni papyrus	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 205
heraclitus, and harmony	Wolfsdorf (2020), Early Greek Ethics, 46, 617
heraclitus, and homer	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73
heraclitus, and parmenides	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 365
heraclitus, and traditional religion	Tor (2017), Mortal and Divine in Early Greek Epistemology, 48
heraclitus, and, religion	Wolfsdorf (2020), Early Greek Ethics, 47, 48, 49, 50
heraclitus, argument, in	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 228
heraclitus, argumentation in	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 228
heraclitus, as a dogmatic philosopher, dogmatics	Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 68
heraclitus, assimilation to the divine, in	Wolfsdorf (2020), Early Greek Ethics, 50
heraclitus, contrasted with democritus	Wolfsdorf (2020), Early Greek Ethics, 212
heraclitus, cynic hero	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 51
heraclitus, discursive systematicity in	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 228
heraclitus, epistle	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 601, 609
heraclitus, epistles of	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 76
heraclitus, eschatology, in	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 72
heraclitus, evidence of works	Wolfsdorf (2020), Early Greek Ethics, 216, 223
heraclitus, fire in	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 402
heraclitus, followers of	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 205
heraclitus, grammarian	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 315, 318
heraclitus, herakleitos	Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 20, 22, 23, 24, 25, 27, 28, 29, 83, 134, 136
heraclitus, homer, parmenides, pindar, plato, pythagoras and the soul. see entries on soul or metempsychosis under empedocles, pythagoreans, as divine	Tor (2017), Mortal and Divine in Early Greek Epistemology, 243, 244, 245, 246
heraclitus, homeric problems	Hawes (2014), Rationalizing Myth in Antiquity, 110
heraclitus, homeric questions	Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 151
heraclitus, influenced by mystery cult	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 116, 117, 118, 358, 401
heraclitus, logos, in	Wolfsdorf (2020), Early Greek Ethics, 42, 43, 44
heraclitus, of efese	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165, 264
heraclitus, of efesus	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 233, 249
heraclitus, of ephesus	Athanassaki and Titchener (2022), Plutarch's Cities, 55 James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 71 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 60, 105, 140, 153, 601, 602, 603, 606, 618, 619, 627, 628, 629, 630, 631, 632, 633, 634, 642 Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 3
heraclitus, of laranda	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 80, 81
heraclitus, of laranda, portrait	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 81
heraclitus, on apollo	Tor (2017), Mortal and Divine in Early Greek Epistemology, 114
heraclitus, on dionysiac festivals	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 91, 92
heraclitus, on dreams	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 170
heraclitus, on fire	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 27
heraclitus, on gods	Wolfsdorf (2020), Early Greek Ethics, 47, 48, 49, 50
heraclitus, on human evaluative limitations	Wolfsdorf (2020), Early Greek Ethics, 306, 307
heraclitus, on inquiry and insight	Wolfsdorf (2020), Early Greek Ethics, 44, 45, 46
heraclitus, on names	Tor (2017), Mortal and Divine in Early Greek Epistemology, 204
heraclitus, on obliviousness to the logos	Wolfsdorf (2020), Early Greek Ethics, 42, 43, 44, 50
heraclitus, on physicians	Wolfsdorf (2020), Early Greek Ethics, 530
heraclitus, on praying to statues	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 96, 97
heraclitus, on purity in sacrificing	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 66
heraclitus, on the erinyes	Wolfsdorf (2020), Early Greek Ethics, 558
heraclitus, on the soul	Tor (2017), Mortal and Divine in Early Greek Epistemology, 38, 161, 233, 236 Wolfsdorf (2020), Early Greek Ethics, 39, 40, 41, 42, 46
heraclitus, on, daimones	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23
heraclitus, on, pollution	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 66
heraclitus, on, prayers	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 96, 97
heraclitus, on, pythagoras xxv	Wolfsdorf (2020), Early Greek Ethics, 44, 45
heraclitus, on, sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 66
heraclitus, peri apiston	Hawes (2014), Rationalizing Myth in Antiquity, 94, 95, 97, 99, 100, 101, 102, 103, 104, 105, 106, 107, 110, 112, 113
heraclitus, philosophus	Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 43, 45, 80, 95, 170, 193, 196, 294, 303
heraclitus, pleasure, ἡδονή‎, and the soul in	Wolfsdorf (2020), Early Greek Ethics, 40
heraclitus, prayer, in	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 68, 69, 72
heraclitus, presocratic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18, 246, 255
heraclitus, psyche as seat of purity/impurity, in	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 72, 73, 270
heraclitus, psyche in	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 353, 354, 355
heraclitus, psychē, soul, in	Wolfsdorf (2020), Early Greek Ethics, 39, 40, 41, 42
heraclitus, sacrifice, animal, in	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 70, 71, 72, 73, 74, 75, 270
heraclitus, socrates, and	Wolfsdorf (2020), Early Greek Ethics, 47, 48
heraclitus, stobaeus, as source for	Wolfsdorf (2020), Early Greek Ethics, 40
heraclitus, stoicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 616
heraclitus, style of	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 218
heraclitus, sōphrosynē, moderation, self-control, discipline, sound-mindedness, temperance, in	Wolfsdorf (2020), Early Greek Ethics, 40
heraclitus, the allegorist	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 352 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 9, 123, 187, 189, 199 Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 45, 46, 47, 48
heraclitus, the allegorist, van den hoek, annewies	Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 57, 58, 158, 160, 161
heraclitus, wisdom, sophia, in	Wolfsdorf (2020), Early Greek Ethics, 40, 44, 45, 46, 47, 48, 49, 50
heraclitus, ‘weeping’	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 52
heraclitus’, axunetoi, ignorance, ἀμαθία‎	Wolfsdorf (2020), Early Greek Ethics, 42, 43, 44, 46, 47
heraclitus’, criticism of hesiod	Wolfsdorf (2020), Early Greek Ethics, 44, 45, 307
heraclitus’, defence of homer, allegoresis, general	Wolfsdorf (2020), Early Greek Ethics, 367, 368
heraclitus’, god, zeus, and	Wolfsdorf (2020), Early Greek Ethics, 48, 49

List of validated texts:

40 validated results for "heraclitus"

1. Hesiod, Works And Days, 121-126, 254-255 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus, • Heraclitus, and daimones • daimones, Heraclitus on

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 33; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 23; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 201

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121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,—'¹²² τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται ¹²³ ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, ¹²⁴ οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα ¹²⁵ ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, ¹²⁶ πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, ²⁵⁴ οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα ²⁵⁵ ἠέρα ἑσσάμενοι, πάντη φοιτῶντες ἐπʼ αἶαν. ' None

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121 There was no dread old age but, always rude'¹²² of health, away from grief, they took delight ¹²³ In plenty, while in death they seemed subdued ¹²⁴ By sleep. Life-giving earth, of its own right, ¹²⁵ Would bring forth plenteous fruit. In harmony ¹²⁶ They lived, with countless flocks of sheep, at ease ²⁵⁴ Against proud, evil men. The wickedne ²⁵⁵ of one man often sways whole cities, for ' None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Legaspi (2018), Wisdom in Classical and Biblical Tradition, 33; Tor (2017), Mortal and Divine in Early Greek Epistemology, 265

3. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 31; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 10; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 132; Tor (2017), Mortal and Divine in Early Greek Epistemology, 21

4. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus, on the soul • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 54; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 10; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 86; Tor (2017), Mortal and Divine in Early Greek Epistemology, 161, 244

² What if a man win victory in swiftness of foot, or in the pentathlon, at Olympia, where is the precinct of Zeus by Pisa's springs, or in wrestling,—what if by cruel boxing or that fearful sport men call pankration he become more glorious in the citizens' eyes, and win a place of honour in the sight of all at the games, his food at the public cost from the State, and a gift to be an heirloom for him,-what if he conquer in the chariot-race,—he will not deserve all this for his portion so much as I do. Far better is our art than the strength of men and of horses! These are but thoughtless judgements, nor is it fitting to set strength before goodly art. Even if there arise a mighty boxer among a people, or one great in the pentathlon or at wrestling, or one excelling in swiftness of foot—and that stands in honour before all tasks of men at the games—the city would be none the better governed for that. It is but little joy a city gets of it if a man conquer at the games by Pisa's banks; it is not this that makes fat the store-houses of a city."^b7 And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don\'t beat it! For it is the soul of a friend that I recognised when I heard its voice.""' "' None

5. None, None, nan (6th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus (Herakleitos) • soul. See entries on soul or metempsychosis under Empedocles, Heraclitus, Homer, Parmenides, Pindar, Plato, Pythagoras and the Pythagoreans, as divine

Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 31; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 24; Tor (2017), Mortal and Divine in Early Greek Epistemology, 21, 244

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus (of Ephesus) • Heraclitus, • Heraclitus, afterlife beliefs • Heraclitus, and Homer • Heraclitus, and harmony • Heraclitus, and traditional religion • Heraclitus, argumentation in • Heraclitus, discursive systematicity in • Heraclitus, fire in • Heraclitus, influenced by mystery cult • Heraclitus, on Apollo • Heraclitus, on gods • Heraclitus, on human evaluative limitations • Heraclitus, on inquiry and insight • Heraclitus, on names • Heraclitus, on obliviousness to the logos • Heraclitus, on the soul • Heraclitus, psyche in • Herakleitos of Ephesos • Hesiod, Heraclitus’ criticism of • Pythagoras xxv, Heraclitus on • Socrates, and Heraclitus • Stobaeus, as source for Heraclitus • Zeus, and Heraclitus’ god • afterlife, in Heraclitus • argument, in Heraclitus • assimilation to the divine, in Heraclitus • ignorance (ἀμαθία‎), Heraclitus’ axunetoi • logos, in Heraclitus • pleasure (ἡδονή‎), and the soul in Heraclitus • psychē (soul), in Heraclitus • religion, Heraclitus and • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), in Heraclitus • wisdom (sophia), in Heraclitus

Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 64; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 214; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 71, 72, 73, 81, 85, 87; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73, 228, 306; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 233; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 60; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 8, 9, 10, 11, 15, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 31, 239; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 152; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 59, 61, 179; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 28, 29, 30; Osborne (2010), Clement of Alexandria, 144; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 88; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 117, 199, 200, 201, 353, 354, 355, 358, 359, 401, 402; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 37, 123, 159, 169; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 121, 122; Tor (2017), Mortal and Divine in Early Greek Epistemology, 48, 55, 114, 161, 204, 233, 236, 322; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 314; Wolfsdorf (2020), Early Greek Ethics, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 306, 307, 602; deJauregui (2010), Orphism and Christianity in Late Antiquity, 106

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus (Herakleitos) • Heraclitus, and Parmenides

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 103; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 305; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 61, 180, 271; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 363, 365; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 29; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 29, 314

8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 101; deJauregui (2010), Orphism and Christianity in Late Antiquity, 235

9. Euripides, Medea, 1389 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus philosophus,

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 43

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1389 ἀλλά ς' ̓Ερινὺς ὀλέσειε τέκνων"" None

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1389 The curse of our sons’ avenging spirit and of Justice,'' None

10. Herodotus, Histories, 1.53 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus, • Heraclitus, on Apollo

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 214; Tor (2017), Mortal and Divine in Early Greek Epistemology, 114

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1.53 τοῖσι δὲ ἄγειν μέλλουσι τῶν Λυδῶν ταῦτα τὰ δῶρα ἐς τὰ ἱρὰ ἐνετέλλετο ὁ Κροῖσος ἐπειρωτᾶν τὰ χρηστήρια εἰ στρατεύηται ἐπὶ Πέρσας Κροῖσος καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο φίλον, ὡς δὲ ἀπικόμενοι ἐς τὰ ἀπεπέμφθησαν, οἱ Λυδοὶ ἀνέθεσαν τὰ ἀναθήματα, ἐχρέωντο τοῖσι χρηστηρίοισι λέγοντες “Κροῖσος ὁ Λυδῶν τε καὶ ἄλλων ἐθνέων βασιλεύς, νομίσας τάδε μαντήια εἶναι μοῦνα ἐν ἀνθρώποισι, ὑμῖν τε ἄξια δῶρα ἔδωκε τῶν ἐξευρημάτων, καὶ νῦν ὑμέας ἐπειρωτᾷ εἰ στρατεύηται ἐπὶ Πέρσας καὶ εἴ τινα στρατὸν ἀνδρῶν προσθέοιτο σύμμαχον.” οἳ μὲν ταῦτα ἐπειρώτων, τῶν δὲ μαντηίων ἀμφοτέρων ἐς τὠυτὸ αἱ γνῶμαι συνέδραμον, προλέγουσαι Κροίσῳ, ἢν στρατεύηται ἐπὶ Πέρσας, μεγάλην ἀρχὴν μιν καταλύσειν· τοὺς δὲ Ἑλλήνων δυνατωτάτους συνεβούλευόν οἱ ἐξευρόντα φίλους προσθέσθαι.'' None

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1.53 The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends. '' None

11. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 85; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 11

^21b But see why I say these things; for I am going to tell you whence the prejudice against me has arisen. For when I heard this, I thought to myself: What in the world does the god mean, and what riddle is he propounding? For I am conscious that I am not wise either much or little. What then does he mean by declaring that I am the wisest? He certainly cannot be lying, for that is not possible for him. And for a long time I was at a loss as to what he meant; then with great reluctance I proceeded to investigate him somewhat as follows.I went to one of those who had a reputation for wisdom,'' None

12. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 253; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 72, 81

^402a ΣΩ. γελοῖον μὲν πάνυ εἰπεῖν, οἶμαι μέντοι τινὰ πιθανότητα ἔχον. ΕΡΜ. τίνα ταύτην; ΣΩ. τὸν Ἡράκλειτόν μοι δοκῶ καθορᾶν παλαίʼ ἄττα σοφὰ λέγοντα, ἀτεχνῶς τὰ ἐπὶ Κρόνου καὶ Ῥέας, ἃ καὶ Ὅμηρος ἔλεγεν. ΕΡΜ. πῶς τοῦτο λέγεις; ΣΩ. λέγει που Ἡράκλειτος ὅτι πάντα χωρεῖ καὶ οὐδὲν μένει, καὶ ποταμοῦ ῥοῇ ἀπεικάζων τὰ ὄντα λέγει ὡς δὶς ἐς τὸν αὐτὸν ποταμὸν οὐκ ἂν ἐμβαίης. ΕΡΜ. ἔστι ταῦτα.'' None

^402a Socrates. It sounds absurd, but I think there is some probability in it. Hermogenes. What is this probability? Socrates. I seem to have a vision of Heracleitus saying some ancient words of wisdom as old as the reign of Cronus and Rhea, which Homer said too. Hermogenes. What do you mean by that? Socrates. Heracleitus says, you know, that all things move and nothing remains still, and he likens the universe to the current of a river, saying that you cannot step twice into the same stream. Hermogenes. True.'' None

13. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 133; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 245, 253

^81a ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι'' None

^81a Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also'' None

14. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus (Herakleitos) • Heraclitus, and daimones • Pseudo-Heraclitus • daimones, Heraclitus on

Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 41; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 23; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 197, 403; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 27

^97c ἀναγιγνώσκοντος, καὶ λέγοντος ὡς ἄρα νοῦς ἐστιν ὁ διακοσμῶν τε καὶ πάντων αἴτιος, ταύτῃ δὴ τῇ αἰτίᾳ ἥσθην τε καὶ ἔδοξέ μοι τρόπον τινὰ εὖ ἔχειν τὸ τὸν νοῦν εἶναι πάντων αἴτιον, καὶ ἡγησάμην, εἰ τοῦθ’ οὕτως ἔχει, τόν γε νοῦν κοσμοῦντα πάντα κοσμεῖν καὶ ἕκαστον τιθέναι ταύτῃ ὅπῃ ἂν βέλτιστα ἔχῃ: εἰ οὖν τις βούλοιτο τὴν αἰτίαν εὑρεῖν περὶ ἑκάστου ὅπῃ γίγνεται ἢ ἀπόλλυται ἢ ἔστι, τοῦτο δεῖν περὶ αὐτοῦ εὑρεῖν, ὅπῃ βέλτιστον αὐτῷ ἐστιν ἢ εἶναι ἢ ^108a μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν' ' None

^97c that it is the mind that arranges and causes all things. I was pleased with this theory of cause, and it seemed to me to be somehow right that the mind should be the cause of all things, and I thought, If this is so, the mind in arranging things arranges everything and establishes each thing as it is best for it to be. So if anyone wishes to find the cause of the generation or destruction or existence of a particular thing, he must find out what sort of existence, or passive state of any kind, or activity is best for it. And therefore in respect to ^108a for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time,' ' None

15. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187

^244b Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν·'' None

^244b and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful;'' None

16. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus,

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 32; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 327

^617d ἐν μέρει ἑκατέρας ἑκατέρᾳ τῇ χειρὶ ἐφάπτεσθαι. σφᾶς οὖν, ἐπειδὴ ἀφικέσθαι, εὐθὺς δεῖν ἰέναι πρὸς τὴν Λάχεσιν. προφήτην οὖν τινα σφᾶς πρῶτον μὲν ἐν τάξει διαστῆσαι, ἔπειτα λαβόντα ἐκ τῶν τῆς Λαχέσεως γονάτων κλήρους τε καὶ βίων παραδείγματα, ἀναβάντα ἐπί τι βῆμα ὑψηλὸν εἰπεῖν—'' None

^617d alternately with either hand lent a hand to each.'' None

17. Sophocles, Antigone, 1075 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus philosophus,

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 43

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1075 the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women.'' None

18. Xenophon, Memoirs, 1.1.2-1.1.3, 4.3.13 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus, • Pseudo-Heraclitus

Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 32; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 28; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 43; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 321

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1.1.2 πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. ^1.1.3 ὁ δʼ οὐδὲν καινότερον εἰσέφερε τῶν ἄλλων, ὅσοι μαντικὴν νομίζοντες οἰωνοῖς τε χρῶνται καὶ φήμαις καὶ συμβόλοις καὶ θυσίαις. οὗτοί τε γὰρ ὑπολαμβάνουσιν οὐ τοὺς ὄρνιθας οὐδὲ τοὺς ἀπαντῶντας εἰδέναι τὰ συμφέροντα τοῖς μαντευομένοις, ἀλλὰ τοὺς θεοὺς διὰ τούτων αὐτὰ σημαίνειν, κἀκεῖνος δὲ οὕτως ἐνόμιζεν. ^4.3.13 ὅτι δέ γε ἀληθῆ λέγω, καὶ σὺ γνώσῃ, ἂν μὴ ἀναμένῃς ἕως ἂν τὰς μορφὰς τῶν θεῶν ἴδῃς, ἀλλʼ ἐξαρκῇ σοι τὰ ἔργα αὐτῶν ὁρῶντι σέβεσθαι καὶ τιμᾶν τοὺς θεούς. ἐννόει δὲ ὅτι καὶ αὐτοὶ οἱ θεοὶ οὕτως ὑποδεικνύουσιν· οἵ τε γὰρ ἄλλοι ἡμῖν τἀγαθὰ διδόντες οὐδὲν τούτων εἰς τὸ ἐμφανὲς ἰόντες διδόασι, καὶ ὁ τὸν ὅλον κόσμον συντάττων τε καὶ συνέχων, ἐν ᾧ πάντα καλὰ καὶ ἀγαθά ἐστι, καὶ ἀεὶ μὲν χρωμένοις ἀτριβῆ τε καὶ ὑγιᾶ καὶ ἀγήρατα παρέχων, θᾶττον δὲ νοήματος ὑπηρετοῦντα ἀναμαρτήτως, οὗτος τὰ μέγιστα μὲν πράττων ὁρᾶται, τάδε δὲ οἰκονομῶν ἀόρατος ἡμῖν ἐστιν.'' None

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1.1.2 First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. ^1.1.3 He was no more bringing in anything strange than are other believers in divination, who rely on augury, oracles, coincidences and sacrifices. For these men’s belief is not that the birds or the folk met by accident know what profits the inquirer, but that they are the instruments by which the gods make this known; and that was Socrates ’ belief too. ^4.3.13 Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use, ibid. VIII. vii. 22. and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them. '' None

19. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187

20. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus, evidence of works

Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 15; Wolfsdorf (2020), Early Greek Ethics, 223

21. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 103; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 43, 59, 179, 271; deJauregui (2010), Orphism and Christianity in Late Antiquity, 204

22. None, None, nan (5th cent. BCE - missingth cent. CE)
Tagged with subjects: • Heraclitus • Heraclitus, and harmony

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 427; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 20; Wolfsdorf (2020), Early Greek Ethics, 617

23. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 82; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 294

24. Cicero, On Divination, 1.5 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Heraclitus • Herakleitos of Ephesos

Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 85; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 164

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1.5 Atque haec, ut ego arbitror, veteres rerum magis eventis moniti quam ratione docti probaverunt. Philosophorum vero exquisita quaedam argumenta, cur esset vera divinatio, collecta sunt; e quibus, ut de antiquissumis loquar, Colophonius Xenophanes unus, qui deos esse diceret, divinationem funditus sustulit; reliqui vero omnes praeter Epicurum balbutientem de natura deorum divinationem probaverunt, sed non uno modo. Nam cum Socrates omnesque Socratici Zenoque et ii, qui ab eo essent profecti, manerent in antiquorum philosophorum sententia vetere Academia et Peripateticis consentientibus, cumque huic rei magnam auctoritatem Pythagoras iam ante tribuisset, qui etiam ipse augur vellet esse, plurumisque locis gravis auctor Democritus praesensionem rerum futurarum conprobaret, Dicaearchus Peripateticus cetera divinationis genera sustulit, somniorum et furoris reliquit, Cratippusque, familiaris noster, quem ego parem summis Peripateticis iudico, isdem rebus fidem tribuit, reliqua divinationis genera reiecit.'' None

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1.5 Now my opinion is that, in sanctioning such usages, the ancients were influenced more by actual results than convinced by reason. However certain very subtle arguments to prove the trustworthiness of divination have been gathered by philosophers. of these — to mention the most ancient — Xenophanes of Colophon, while asserting the existence of gods, was the only one who repudiated divination in its entirety; but all the others, with the exception of Epicurus, who babbled about the nature of the gods, approved of divination, though not in the same degree. For example, Socrates and all of the Socratic School, and Zeno and his followers, continued in the faith of the ancient philosophers and in agreement with the Old Academy and with the Peripatetics. Their predecessor, Pythagoras, who even wished to be considered an augur himself, gave the weight of his great name to the same practice; and that eminent author, Democritus, in many passages, strongly affirmed his belief in a presentiment of things to come. Moreover, Dicaearchus, the Peripatetic, though he accepted divination by dreams and frenzy, cast away all other kinds; and my intimate friend, Cratippus, whom I consider the peer of the greatest of the Peripatetics, also gave credence to the same kinds of divination but rejected the rest. ^1.5 We read in a history by Agathocles that Hamilcar, the Carthaginian, during his siege of Syracuse heard a voice in his sleep telling him that he would dine the next day in Syracuse. At daybreak the following day a serious conflict broke out in his camp between the troops of the Carthaginians and their allies, the Siculi. When the Syracusans saw this they made a sudden assault on the camp and carried Hamilcar off alive. Thus the event verified the dream.History is full of such instances, and so is everyday life.'' None

25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Heraclitus

Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 46; Maso (2022), CIcero's Philosophy, 41

26. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Heraclitus • Heraclitus (of Ephesus)

Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 150; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 233; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 84

27. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heraclitus • Heraclitus, Presocratic • Heraclitus, contrasted with Democritus

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 124; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18; Wolfsdorf (2020), Early Greek Ethics, 212

28. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heraclitus • Heraclitus, Presocratic • Heraclitus, contrasted with Democritus

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 124, 125, 126; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18; Wolfsdorf (2020), Early Greek Ethics, 212

29. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Heraclitus • Heraclitus, of Ephesus

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 55; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 41; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 166

30. Cassius Dio, Roman History, 62.18.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Heraclitus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188

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62.18.3 \xa0There was no curse that the populace did not invoke upon Nero, though they did not mention his name, but simply cursed in general terms those who had set the city on fire. And they were disturbed above all by recalling the oracle which once in the time of Tiberius had been on everybody\'s lips. It ran thus: "Thrice three hundred years having run their course of fulfilment, Rome by the strife of her people shall perish."'' None

31. Pausanias, Description of Greece, 10.12.2-10.12.3, 10.12.6-10.12.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Heraclitus

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 188

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10.12.2 ἡ δὲ Ἡροφίλη νεωτέρα μὲν ἐκείνης, φαίνεται δὲ ὅμως πρὸ τοῦ πολέμου γεγονυῖα καὶ αὕτη τοῦ Τρωικοῦ, καὶ Ἑλένην τε προεδήλωσεν ἐν τοῖς χρησμοῖς, ὡς ἐπʼ ὀλέθρῳ τῆς Ἀσίας καὶ Εὐρώπης τραφήσοιτο ἐν Σπάρτῃ, καὶ ὡς Ἴλιον ἁλώσεται διʼ αὐτὴν ὑπὸ Ἑλλήνων. Δήλιοι δὲ καὶ ὕμνον μέμνηνται τῆς γυναικὸς ἐς Ἀπόλλωνα. καλεῖ δὲ οὐχ Ἡροφίλην μόνον ἀλλὰ καὶ Ἄρτεμιν ἐν τοῖς ἔπεσιν αὑτήν, καὶ Ἀπόλλωνος γυνὴ γαμετή, τοτὲ δὲ ἀδελφὴ καὶ αὖθις θυγάτηρ φησὶν εἶναι. ^10.12.3 ταῦτα μὲν δὴ μαινομένη τε καὶ ἐκ τοῦ θεοῦ κάτοχος πεποίηκεν· ἑτέρωθι δὲ εἶπε τῶν χρησμῶν ὡς μητρὸς μὲν ἀθανάτης εἴη μιᾶς τῶν ἐν Ἴδῃ νυμφῶν, πατρὸς δὲ ἀνθρώπου, καὶ οὕτω λέγει τὰ ἔπη· εἰμὶ δʼ ἐγὼ γεγαυῖα μέσον θνητοῦ τε θεᾶς τε, νύμφης δʼ ἀθανάτης, πατρὸς δʼ αὖ κητοφάγοιο, μητρόθεν Ἰδογενής, πατρὶς δέ μοί ἐστιν ἐρυθρή Μάρπησσος, μητρὸς ἱερή, ποταμός τʼ Ἀιδωνεύς. ^10.12.6 τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα. ^10.12.7 Ἐρυθραῖοι δὲ—ἀμφισβητοῦσι γὰρ τῆς Ἡροφίλης προθυμότατα Ἑλλήνων—Κώρυκόν τε καλούμενον ὄρος καὶ ἐν τῷ ὄρει σπήλαιον ἀποφαίνουσι, τεχθῆναι τὴν Ἡροφίλην ἐν αὐτῷ λέγοντες, Θεοδώρου δὲ ἐπιχωρίου ποιμένος καὶ νύμφης παῖδα εἶναι· Ἰδαίαν δὲ ἐπίκλησιν γενέσθαι τῇ νύμφῃ κατʼ ἄλλο μὲν οὐδέν, τῶν δὲ χωρίων τὰ δασέα ὑπὸ τῶν ἀνθρώπων ἴδας τότε ὀνομάζεσθαι. τὸ δὲ ἔπος τὸ ἐς τὴν Μάρπησσον καὶ τὸν ποταμὸν τὸν Ἀϊδωνέα, τοῦτο οἱ Ἐρυθραῖοι τὸ ἔπος ἀφαιροῦσιν ἀπὸ τῶν χρησμῶν.'' None

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10.12.2 Herophile was younger than she was, but nevertheless she too was clearly born before the Trojan war, as she foretold in her oracles that Helen would be brought up in Sparta to be the ruin of Asia and of Europe, and that for her sake the Greeks would capture Troy . The Delians remember also a hymn this woman composed to Apollo. In her poem she calls herself not only Herophile but also Artemis, and the wedded wife of Apollo, saying too sometimes that she is his sister, and sometimes that she is his daughter.' "^10.12.3 These statements she made in her poetry when in a frenzy and possessed by the god. Elsewhere in her oracles she states that her mother was an immortal, one of the nymphs of Ida, while her father was a human. These are the verses:— I am by birth half mortal, half divine; An immortal nymph was my mother, my father an eater of corn; On my mother's side of Idaean birth, but my fatherland was red Marpessus, sacred to the Mother, and the river Aidoneus. " ^10.12.6 However, death came upon her in the Troad, and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs. ^10.12.7 The Erythraeans, who are more eager than any other Greeks to lay claim to Herophile, adduce as evidence a mountain called Mount Corycus with a cave in it, saying that Herophile was born in it, and that she was a daughter of Theodorus, a shepherd of the district, and of a nymph. They add that the surname Idaean was given to the nymph simply because the men of those days called idai places that were thickly wooded. The verse about Marpessus and the river Aidoneus is cut out of the oracles by the Erythraeans.'' None

32. Diogenes Laertius, Lives of The Philosophers, 1.16, 7.88, 7.137, 7.139, 7.147, 7.174, 7.177, 9.5, 9.21, 9.71-9.73, 9.79 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Heraclitus • Heraclitus of Efese • dogmatics, Heraclitus as a dogmatic philosopher

Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 24, 26, 27, 31; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 68; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 44; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 229; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 132, 151, 152; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 52, 262; Osborne (2001), Irenaeus of Lyons, 35; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 75, 77, 98, 110, 112, 115, 119; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 10

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7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions. ^7.137 The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. Not but what the quality of dryness is also found in the air. Fire has the uppermost place; it is also called aether, and in it the sphere of the fixed stars is first created; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things.The term universe or cosmos is used by them in three senses: (1) of God himself, the individual being whose quality is derived from the whole of substance; he is indestructible and ingenerable, being the artificer of this orderly arrangement, who at stated periods of time absorbs into himself the whole of substance and again creates it from himself. (2) ^7.139 For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion. ^7.147 The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes.' "^7.174 To the solitary man who talked to himself he remarked, You are not talking to a bad man. When some one twitted him on his old age, his reply was, I too am ready to depart; but when again I consider that I am in all points in good health and that I can still write and read, I am content to wait. We are told that he wrote down Zeno's lectures on oyster-shells and the blade-bones of oxen through lack of money to buy paper. Such was he; and yet, although Zeno had many other eminent disciples, he was able to succeed him in the headship of the school.He has left some very fine writings, which are as follows:of Time.of Zeno's Natural Philosophy, two books.Interpretations of Heraclitus, four books.De Sensu.of Art.A Reply to Democritus.A Reply to Aristarchus.A Reply to Herillus.of Impulse, two books." ^7.177 6. SPHAERUSAmongst those who after the death of Zeno became pupils of Cleanthes was Sphaerus of Bosporus, as already mentioned. After making considerable progress in his studies, he went to Alexandria to the court of King Ptolemy Philopator. One day when a discussion had arisen on the question whether the wise man could stoop to hold opinion, and Sphaerus had maintained that this was impossible, the king, wishing to refute him, ordered some waxen pomegranates to be put on the table. Sphaerus was taken in and the king cried out, You have given your assent to a presentation which is false. But Sphaerus was ready with a neat answer. I assented not to the proposition that they are pomegranates, but to another, that there are good grounds for thinking them to be pomegranates. Certainty of presentation and reasonable probability are two totally different things. Mnesistratus having accused him of denying that Ptolemy was a king, his reply was, Being of such quality as he is, Ptolemy is indeed a king.' "^9.5 He was exceptional from his boyhood; for when a youth he used to say that he knew nothing, although when he was grown up he claimed that he knew everything. He was nobody's pupil, but he declared that he inquired of himself, and learned everything from himself. Some, however, had said that he had been a pupil of Xenophanes, as we learn from Sotion, who also tells us that Ariston in his book On Heraclitus declares that he was cured of the dropsy and died of another disease. And Hippobotus has the same story.As to the work which passes as his, it is a continuous treatise On Nature, but is divided into three discourses, one on the universe, another on politics, and a third on theology." ^9.21 3. PARMENIDESParmenides, a native of Elea, son of Pyres, was a pupil of Xenophanes (Theophrastus in his Epitome makes him a pupil of Anaximander). Parmenides, however, though he was instructed by Xenophanes, was no follower of his. According to Sotion he also associated with Ameinias the Pythagorean, who was the son of Diochaetas and a worthy gentleman though poor. This Ameinias he was more inclined to follow, and on his death he built a shrine to him, being himself of illustrious birth and possessed of great wealth; moreover it was Ameinias and not Xenophanes who led him to adopt the peaceful life of a student.He was the first to declare that the earth is spherical and is situated in the centre of the universe. He held that there were two elements, fire and earth, and that the former discharged the function of a craftsman, the latter of his material.' "^9.72 Furthermore, they find Xenophanes, Zeno of Elea, and Democritus to be sceptics: Xenophanes because he says,Clear truth hath no man seen nor e'er shall knowand Zeno because he would destroy motion, saying, A moving body moves neither where it is nor where it is not; Democritus because he rejects qualities, saying, Opinion says hot or cold, but the reality is atoms and empty space, and again, of a truth we know nothing, for truth is in a well. Plato, too, leaves the truth to gods and sons of gods, and seeks after the probable explanation. Euripides says:" ^9.79 They showed, then, on the basis of that which is contrary to what induces belief, that the probabilities on both sides are equal. Perplexities arise from the agreements between appearances or judgements, and these perplexities they distinguished under ten different modes in which the subjects in question appeared to vary. The following are the ten modes laid down.The first mode relates to the differences between living creatures in respect of those things which give them pleasure or pain, or are useful or harmful to them. By this it is inferred that they do not receive the same impressions from the same things, with the result that such a conflict necessarily leads to suspension of judgement. For some creatures multiply without intercourse, for example, creatures that live in fire, the Arabian phoenix and worms; others by union, such as man and the rest.' ' None

33. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Heraclitus

Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 71, 72, 74, 76; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148

34. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Heraclitus

Found in books: Fowler (2014), Plato in the Third Sophistic, 265; Schibli (2002), Hierocles of Alexandria, 294

35. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Gregory of Nyssa, Heraclitus • Heraclitus • Heraclitus, and logos • Heraclitus, and transmutation of elements

Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 180; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 30

36. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Heraclitus • Heraclitus, Presocratic

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 124; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 18

37. None, None, nan
Tagged with subjects: • Heraclitus • Heraclitus philosophus,

Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 37; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 170; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 72, 75; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 41; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 229; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 14

38. None, None, nan
Tagged with subjects: • Heraclitus • Herakleitos, criticises traditional religiosity

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 102, 105, 133; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 257

39. None, None, nan
Tagged with subjects: • Heraclitus (author of Homeric Problems) • Heraclitus the Allegorist • Heraclitus, allegorist • Heraclitus, the Allegorist • allegoresis (general), Heraclitus’ defence of Homer

Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 111; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 215; Gordon (2012), The Invention and Gendering of Epicurus, 41; Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 45, 46; Wolfsdorf (2020), Early Greek Ethics, 367

40. None, None, nan
Tagged with subjects: • Gregory of Nyssa, Heraclitus • Heraclitus • Heraclitus, • Heraclitus, and traditional religion • Heraclitus, on Apollo • Heraclitus, on the soul

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 27, 101, 102; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 64; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 4, 180; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 38, 66, 71, 75, 91, 104, 157, 278; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 214; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 152; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 59, 61, 179; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 28, 29, 30; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 122; Tor (2017), Mortal and Divine in Early Greek Epistemology, 48, 55, 114, 233, 322; deJauregui (2010), Orphism and Christianity in Late Antiquity, 106

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