1. Hebrew Bible, Genesis, 2.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 59| 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", | 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", |
|
2. Homer, Iliad, 2.696, 2.701, 9.363, 9.393-9.400, 9.414-9.416, 9.447, 9.454-9.456, 9.479, 17.555-17.569, 21.240 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, immortality of the soul Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 389, 407 | 2.696. / And they that held Phylace and flowery Pyrasus, the sanctuary of Demeter, and Iton, mother of flocks, and Antron, hard by the sea, and Pteleos, couched in grass, these again had as leader warlike Protesilaus, while yet he lived; howbeit ere now the black earth held him fast. 2.701. / His wife, her two cheeks torn in wailing, was left in Phylace and his house but half established, while, for himself, a Dardanian warrior slew him as he leapt forth from his ship by far the first of the Achaeans. Yet neither were his men leaderless, though they longed for their leader; for Podarces, scion of Ares, marshalled them, 9.363. / my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 9.393. / and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife. 9.394. / and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife. 9.395. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.396. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.397. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.398. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.399. / Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet, 9.400. / and to have joy of the possessions that the old man Peleus won him. For in my eyes not of like worth with life is even all that wealth that men say Ilios possessed, the well-peopled citadel, of old in time of peace or ever the sons of the Achaeans came,—nay, nor all that the marble threshold of the Archer 9.414. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. / lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.416. / lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.447. / to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine, 9.454. / whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455. / that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind 9.456. / that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind 9.479. / then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks, 17.555. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.556. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.557. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.558. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.559. / likening herself to Phoenix, in form and untiring voice:To thee, verily, Menelaus, shall there be shame and a hanging of the head, if the trusty comrade of lordly Achilles he torn by swift dogs beneath the wall of the Trojans. Nay, hold thy ground valiantly, and urge on all the host. 17.560. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.561. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.562. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.563. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.564. / Then Menelaus, good at the war-cry, answered her:Phoenix, old sire, my father of ancient days, would that Athene may give me strength and keep from me the onrush of darts. So should I be full fain to stand by Patroclus' side and succour him; for in sooth his death hath touched me to the heart. 17.565. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.566. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.567. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.568. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. 17.569. / Howbeit, Hector hath the dread fury of fire, and ceaseth not to make havoc with the bronze; for it is to him that Zeus vouchsafeth glory. So spake he, and the goddess, flashing-eyed Athene, waxed glad, for that to her first of all the gods he made his prayer. And she put strength into his shoulders and his knees, 21.240. / In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams |
|
| 3. Homer, Odyssey, 5.262-5.493 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, immortality of the soul Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 389 |
| 4. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018) 199 |
| 5. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 93 |
| 6. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 49 |
| 7. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 49 |
| 8. Plato, Axiochus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 166 |
9. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, immortality of the soul Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 407| 44b. λευκὰ ἱμάτια ἔχουσα, καλέσαι με καὶ εἰπεῖν· ὦ Σώκρατες, ἤματί κεν τριτάτῳ Φθίην ἐρίβωλον ἵκοιο. ηομ. ιλ. 9.363 ΚΡ. ἄτοπον τὸ ἐνύπνιον, ὦ Σώκρατες. ΣΩ. ἐναργὲς μὲν οὖν, ὥς γέ μοι δοκεῖ, ὦ Κρίτων. ΚΡ. λίαν γε, ὡς ἔοικεν. ἀλλʼ, ὦ δαιμόνιε Σώκρατες, ἔτι καὶ νῦν ἐμοὶ πιθοῦ καὶ σώθητι· ὡς ἐμοί, ἐὰν σὺ ἀποθάνῃς, οὐ μία συμφορά ἐστιν, ἀλλὰ χωρὶς μὲν τοῦ ἐστερῆσθαι τοιούτου ἐπιτηδείου οἷον ἐγὼ οὐδένα μή ποτε εὑρήσω, ἔτι δὲ καὶ πολλοῖς δόξω, οἳ ἐμὲ καὶ σὲ μὴ σαφῶς ἴσασιν, | 44b. Socrates, on the third day thou wouldst come to fertile Phthia . Crito. A strange dream, Socrates. Socrates. No, a clear one, at any rate, I think, Crito. Crito. Too clear, apparently. But, my dear Socrates, even now listen to me and save yourself. Since, if you die, it will be no mere single misfortune to me, but I shall lose a friend such as I can never find again, and besides, many persons who do not know you and me well |
|
10. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 36 | 289a. to turn the rocks into gold would our knowledge be of any worth. For unless we know how to use the gold, we found no advantage in it. Do you not remember? I asked. |
|
11. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 31| 525c. οἳ δʼ ἂν τὰ ἔσχατα ἀδικήσωσι καὶ διὰ τὰ τοιαῦτα ἀδικήματα ἀνίατοι γένωνται, ἐκ τούτων τὰ παραδείγματα γίγνεται, καὶ οὗτοι αὐτοὶ μὲν οὐκέτι ὀνίνανται οὐδέν, ἅτε ἀνίατοι ὄντες, ἄλλοι δὲ ὀνίνανται οἱ τούτους ὁρῶντες διὰ τὰς ἁμαρτίας τὰ μέγιστα καὶ ὀδυνηρότατα καὶ φοβερώτατα πάθη πάσχοντας τὸν ἀεὶ χρόνον, ἀτεχνῶς παραδείγματα ἀνηρτημένους ἐκεῖ ἐν Ἅιδου ἐν τῷ δεσμωτηρίῳ, τοῖς ἀεὶ τῶν ἀδίκων ἀφικνουμένοις θεάματα καὶ νουθετήματα. | 525c. for in no other way can there be riddance of iniquity. But of those who have done extreme wrong and, as a result of such crimes, have become incurable, of those are the examples made; no longer are they profited at all themselves, since they are incurable, but others are profited who behold them undergoing for their transgressions the greatest, sharpest, and most fearful sufferings evermore, actually hung up as examples there in the infernal dungeon, a spectacle and a lesson to such of the wrongdoer |
|
12. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 49| 533d. ὅ μοι δοκεῖ τοῦτο εἶναι. ἔστι γὰρ τοῦτο τέχνη μὲν οὐκ ὂν παρὰ σοὶ περὶ Ὁμήρου εὖ λέγειν, ὃ νυνδὴ ἔλεγον, θεία δὲ δύναμις ἥ σε κινεῖ, ὥσπερ ἐν τῇ λίθῳ ἣν Εὐριπίδης μὲν Μαγνῆτιν ὠνόμασεν, οἱ δὲ πολλοὶ Ἡρακλείαν. καὶ γὰρ αὕτη ἡ λίθος οὐ μόνον αὐτοὺς τοὺς δακτυλίους ἄγει τοὺς σιδηροῦς, ἀλλὰ καὶ δύναμιν ἐντίθησι τοῖς δακτυλίοις ὥστʼ αὖ δύνασθαι ταὐτὸν τοῦτο ποιεῖν ὅπερ ἡ λίθος, ἄλλους | 533d. what I take it to mean. For, as I was saying just now, this is not an art in you, whereby you speak well on Homer, but a divine power, which moves you like that in the stone which Euripides named a magnet, but most people call Heraclea stone. For this stone not only attracts iron rings, but also imparts to them a power whereby they in turn are able to do the very same thing as the stone, |
|
13. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 93| 901d. οἱ θεοὺς μὲν ἀμφότεροι ὁμολογοῦντες εἶναι, παραιτητοὺς δὲ ἅτερος, ὁ δὲ ἀμελεῖς τῶν σμικρῶν. πρῶτον μὲν θεοὺς ἀμφότεροί φατε γιγνώσκειν καὶ ὁρᾶν καὶ ἀκούειν πάντα, λαθεῖν δὲ αὐτοὺς οὐδὲν δυνατὸν εἶναι τῶν ὁπόσων εἰσὶν αἱ αἰσθήσεις τε καὶ ἐπιστῆμαι· ταύτῃ λέγετε ἔχειν ταῦτα, ἢ πῶς; ΚΛ. οὕτως. ΑΘ. τί δέ; δύνασθαι πάντα ὁπόσων αὖ δύναμίς ἐστιν θνητοῖς τε καὶ ἀθανάτοις; ΚΛ. πῶς γὰρ οὐ συγχωρήσονται καὶ ταῦτα οὕτως ἔχειν; | 901d. First, you both assert that the gods know and hear and see all things, and that nothing of all that is apprehended by senses or sciences can escape their notice; do you assert that this is so, or what? Clin. That is what we assert. Ath. And further, that they can do all that can be done by mortal or immortal? Clin. They will, of course, admit that this also is the case. |
|
14. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 20| 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 | 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 |
|
15. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018) 197| 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 | 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, |
|
| 16. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 93 |
17. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022) 487| 31a. ΣΩ. νῦν δήπου, ὦ ἑταῖρε, οὗ μὲν γένους ἐστὶ καὶ τίνα ποτὲ δύναμιν κέκτηται, σχεδὸν ἐπιεικῶς ἡμῖν τὰ νῦν δεδήλωται. ΠΡΩ. πάνυ μὲν οὖν. ΣΩ. καὶ μὴν ἡδονῆς γε ὡσαύτως πάλαι τὸ γένος ἐφάνη. ΠΡΩ. καὶ μάλα. ΣΩ. μεμνώμεθα δὴ καὶ ταῦτα περὶ ἀμφοῖν, ὅτι νοῦς μὲν αἰτίας ἦν συγγενὴς καὶ τούτου σχεδὸν τοῦ γένους, ἡδονὴ δὲ ἄπειρός τε αὐτὴ καὶ τοῦ μήτε ἀρχὴν μήτε μέσα μήτε τέλος ἐν αὑτῷ ἀφʼ ἑαυτοῦ ἔχοντος μηδὲ ἕξοντός ποτε γένους. | 31a. and what power it possesses. Pro. Certainly. Soc. And likewise the class of pleasure was made clear some time ago. Pro. Yes, it was. Soc. Let us, then, remember concerning both of them that mind was akin to cause and belonged more or less to that class, and that pleasure was itself infinite and belonged to the class which, in and by itself, has not and never will have either beginning or middle or end. |
|
18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 163, 164| 613b. ἀρετὴν εἰς ὅσον δυνατὸν ἀνθρώπῳ ὁμοιοῦσθαι θεῷ. | 613b. o far as that is possible for man. It is reasonable, he said, that such a one should not be neglected by his like. And must we not think the opposite of the unjust man? Most emphatically. Such then are the prizes of victory which the gods bestow upon the just. So I think, at any rate, he said. But what, said I, does he receive from men? Is not this the case, if we are now to present the reality? Do not your smart but wicked men fare as those racers do who run well from the scratch but not back from the turn? They bound nimbly away at the start, but in the end |
|
| 19. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 46 |
20. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 163, 164| 176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ | |
|
| 21. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001) 163 |
| 22. Hippocrates, On The Diet of Acute Diseases, 19, 220, 25 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012) 221 |
23. Xenophon, Memoirs, 1.119, 3.11.15-3.11.18 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, part, mortal/immortal •soul, immortality of Found in books: Frede and Laks (2001) 93; Harte (2017) 110| 3.11.15. καὶ ἡ Θεοδότη, τί οὖν οὐ σύ μοι, ἔφη, ὦ Σώκρατες, ἐγένου συνθηρατὴς τῶν φίλων; ἐάν γε νὴ Δίʼ, ἔφη, πείθῃς με σύ. πῶς οὖν ἄν, ἔφη, πείσαιμί σε; ζητήσεις, ἔφη, τοῦτο αὐτὴ καὶ μηχανήσει, ἐάν τί μου δέῃ. 3.11.16. εἴσιθι τοίνυν, ἔφη, θαμινά. καὶ ὁ Σωκράτης ἐπισκώπτων τὴν αὑτοῦ ἀπραγμοσύνην, ἀλλʼ, ὦ Θεοδότη, ἔφη, οὐ πάνυ μοι ῥᾴδιόν ἐστι σχολάσαι· καὶ γὰρ ἴδια πράγματα πολλὰ καὶ δημόσια παρέχει μοι ἀσχολίαν· εἰσὶ δὲ καὶ φίλαι μοι, αἳ οὔτε ἡμέρας οὔτε νυκτὸς ἀφʼ αὑτῶν ἐάσουσί με ἀπιέναι, φίλτρα τε μανθάνουσαι παρʼ ἐμοῦ καὶ ἐπῳδάς. 3.11.17. ἐπίστασαι γάρ, ἔφη, καὶ ταῦτα, ὦ Σώκρατες; ἀλλὰ διὰ τί οἴει, ἔφη, Ἀπολλόδωρόν τε τόνδε καὶ Ἀντισθένη οὐδέποτέ μου ἀπολείπεσθαι; διὰ τί δὲ καὶ Κέβητα καὶ Σιμίαν Θήβηθεν παραγίγνεσθαι; εὖ ἴσθι ὅτι ταῦτα οὐκ ἄνευ πολλῶν φίλτρων τε καὶ ἐπῳδῶν καὶ ἰύγγων ἐστί. 3.11.18. χρῆσον τοίνυν μοι, ἔφη, τὴν ἴυγγα, ἵνα ἐπὶ σοὶ πρῶτον ἕλκω αὐτήν. ἀλλὰ μὰ Δίʼ, ἔφη, οὐκ αὐτὸς ἕλκεσθαι πρὸς σὲ βούλομαι, ἀλλὰ σὲ πρὸς ἐμὲ πορεύεσθαι. ἀλλὰ πορεύσομαι, ἔφη· μόνον ὑποδέχου. ἀλλʼ ὑποδέξομαί σε, ἔφη, ἂν μή τις φιλωτέρα σου ἔνδον ᾖ. | 3.11.15. Then, Socrates , exclaimed Theodoté, why don’t you become my partner in the pursuit of friends? By all means — if you persuade me. And how am I to persuade you? That you will find out and contrive for yourself, if you want my help. Come and see me often, then. 3.11.16. Ah! said Socrates , making fun of his own leisurely habits, it’s not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won’t leave me day or night; they are studying potions with me and spells. 3.11.17. Indeed! do you understand these things too, Socrates ? Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes ? I assure you these things don’t happen without the help of many potions and spells and magic wheels. 3.11.18. Do lend me your wheel, that I may turn it first to draw you. But of course I don’t want to be drawn to you: I want you to come to me. Oh, I’ll come: only mind you welcome me. Oh, you shall be welcome — unless there’s a dearer girl with me! |
|
24. Euripides, Bacchae, 274 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 171| 274. καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, | |
|
25. Herodotus, Histories, 2.123 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 20 | 2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. |
|
| 26. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, immortality of Found in books: Ebrey and Kraut (2022) 487 |
| 27. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Long (2019) 47 |
| 28. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 161 |
29. Anon., 1 Enoch, 25.3, 25.4, 25.5, 25.6, 25.7, 94.1, 94.2, 94.3, 94.4, 94.5, 95.3, 96.1, 96.2, 96.3, 97.1, 97.2, 99.3, 99.4, 99.5, 99.10, 100.5, 100.6, 102.4-103.4, 102.4, 102.5, 103.3, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9-104.6, 103.4523, 104.2, 104.4, 104.6, 104.7, 104.8 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 496, 524, 573 | 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them, |
|
30. Cicero, Tusculan Disputations, 1.18-1.25, 1.36-1.43, 1.65-1.66, 1.72-1.73, 1.76, 1.78, 4.35, 4.83 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •souls, and immortality •plato, the soul, immortality •immortality of soul Found in books: Dürr (2022) 166; Long (2019) 107, 109; Sorabji (2000) 249| 1.18. Mors igitur ipsa, quae videtur notissima res esse, quid sit, primum est videndum. sunt enim qui discessum animi a corpore putent putent s ( cf. censeant) putant X (varietatem modorum def. Gaffiot, Le subjonc- tif de subordination Paris 1906 p. 52) esse mortem; sunt qui nullum censeant fieri discessum, sed una animum et corpus occidere, animumque in corpore extingui. qui discedere animum censent, cessent V 1 alii statim dissipari, alii diu permanere, alii semper. quid sit porro ipse animus aut ubi aut unde, magna dissensio est. aliis cor ipsum animus aut ubi... 227.1 animus in mg. G 1 aut unde... dicuntur Non. 66,5 videtur, ex quo excordes, vecordes vec. HM vaec. VG 1 (sed a 1 )R 1 ( sed a 1? ) Nonii codd. pr. F H vęc. K concordesque vecordes excordes concordes H signis transponendi non satis dilucidis additis dicuntur quid igitur sit animus... est. nam animus ab ani- ma dictus est (227, 12). aliis ... 227, 2 dicuntur H et Nasica ille prudens bis consul Corculum et egregie cordatus homo, catus Aelius Sextus . Ennius ann. 331 Empedocles animum esse censet cordi suffusum sanguinem; aliis pars quaedam cerebri visa est animi animi om. K 1, post princip. add. c principatum tenere; aliis nec cor ipsum placet nec cerebri quandam partem esse animum, 1.19. sed alii in corde, alii in cerebro dixerunt animi esse sedem et locum; animum autem alii animam, ut fere nostri— declarat nomen: ut fere nostri declarant nomen. nam W corr. Dav. declarant nomina Sey. nam et agere animam et efflare dicimus et animosos et bene animatos et ex animi sententia; ipse autem animus ab anima dictus est—; Zenoni Zeno fr. 134. Stoico animus ignis videtur. sed haec quidem quae dixi, cor, cerebrum, animam, ignem volgo, reliqua fere singuli. ut multo multo Bentl. multi cf. Lact. inst. 7, 13, 9 opif. 16, 13 ante veteres, proxime autem Aristoxenus, musicus idemque philosophus, ipsius corporis intentionem quandam, velut in cantu et fidibus quae a(rmoni/a armonia W cf. I 24.41 dicitur: sic ex corporis totius natura et figura varios motus cieri tamquam in cantu sonos. 1.20. hic ab artificio suo non recessit et tamen dixit aliquid, quod ipsum quale esset erat multo ante et dictum et explanatum a Platone. Xenocrates Xen. fr. 67 animi figuram et quasi corpus negavit esse ullum, ull in r. V c ullum s numerum verum X cf. ac. 2,124 dixit esse, cuius vis, ut iam ante Pythagorae visum erat, in natura maxuma esset. eius doctor Plato triplicem finxit animum, animam X ( sed u supra a V 1? ) cuius principatum, id est rationem, in capite sicut in arce posuit, et duas partes parere separare X in parere corr. V c (e priore loco iterum ss. V 3 ) voluit, iram et cupiditatem, quas quas-cupiditatem om. H locis disclusit: disclusit om. X add. V 2 R rec s (suis add. s ) cf. I,80 Pr. 32 iram in pectore, cupiditatem supter subter RHK 1 ( l sup ss. K 2 ) collocavit V 2 praecordia locavit. Plato ... 228, 2 locavit H 1.21. Dicaearchus dice archus KRV dicaearc us | G 1 autem in eo sermone, quem Corinthi chorinthi GK habitum tribus libris exponit, doctorum dictorum X, corr. in KV hominum disputantium primo libro multos loquentes facit; duobus Pherecratem pherecraten G pthiotam X (pth. G phiot. K) quendam Phthiotam senem, quem ait a Deucalione ortum, disserentem inducit nihil esse omnino animum, animum omnino K et hoc esse nomen totum ie, frustraque et post frustraque add. V 1? vix recte animalia et animantis animantes V 2 appellari, neque in homine inesse animum vel animam nec in bestia, vimque omnem eam, qua vel agamus quid vel sentiamus, in omnibus corporibus vivis aequabiliter aequabiliter V (exp. m. vet.) esse fusam nec separabilem a corpore esse, quippe quae nulla sit, nec sit quicquam nisi corpus unum et simplex, ita figuratum ut temperatione naturae vigeat et sentiat. 1.22. Aristoteles, longe omnibus—Platonem semper excipio—praestans et ingenio et diligentia, cum quattuor nota illa genera principiorum esset complexus, e quibus omnia orerentur, orirentur H s quintam quandam naturam censet esse, esse esset GR 1 e corr. e qua equa G 1 ( in mg. de) K 1 (equae K 2 ut v. ) R esse qua V (quae V 2 ) sit mens; cogitare enim et providere et discere et docere et invenire aliquid et tam multa alia alia X exp. V vet , cf. 247,14 meminisse, amare odisse, cupere timere, angi laetari, haec et et om. H similia eorum in horum quattuor generum inesse nullo nullo numero H putat; quintum genus genus om. H adhibet vacans nomine et sic sic exp. V vet ipsum animum e)ndele/xeian endelecheian GKVH, sed in R inter e et a graecum com- pendium diphthongi ei ( ) scriptum est appellat appellant G 1 V 1 novo nomine quasi quandam continuatam motionem et perennem. Nisi quae me forte fugiunt, fugiunt (exp. m. vet.) V haec hae V rec s sunt fere omnium post fere add. V 2 de animo sententiae. Aristoteles cum quattuor ... 229, 3 de animo sentiae H Democritum enim, magnum illum quidem virum, sed levibus et rotundis corpusculis efficientem animum anim um V ( ss. c ) concursu quodam fortuito, omittamus; nihil est enim apud istos, quod non atomorum turba conficiat. nihil... eorum t. conficiat Non. 269,12 1.23. Harum sententiarum quae vera sit, deus aliqui aliquis V rec s viderit; harum ... viderit Lact. inst. 7,8, 9 (postquam breviter ad § 18—22 respexit) quae veri simillima, magna quaestio est. harum ... 9 quaestio est H utrum igitur inter has sententias diiudicare malumus an ad propositum redire? Cuperem equidem utrumque, si posset, sed est difficile confundere. quare si, ut ista non disserantur, liberari mortis metu possumus, possimus K 2 id agamus; sin id non potest nisi hac quaestione animorum explicata, nunc, si videtur, hoc, illud alias. Quod malle te intellego, id puto esse commodius; efficiet enim ratio ut, quaecumque vera sit earum sententiarum quas exposui, mors aut malum non sit aut sit bonum potius. 1.24. nam si cor cor s. G aut sanguis aut cerebrum est animus, certe, quoniam est corpus, interibit cum reliquo corpore; corpore V c s tempore X si anima est, fortasse dissipabitur; si ignis, extinguetur; si est Aristoxeni harmonia, harmonia GKR arm.V arm. H dissolvetur. quid de Dicaearcho dicam, qui nihil omnino animum dicat esse? efficiet ... 25 dicit esse H his sententiis omnibus nihil post mortem pertinere ad quemquam potest; pariter enim cum vita sensus amittitur; non sentientis autem nihil est ullam in partem quod intersit. reliquorum sententiae spem adferunt, si te hoc forte delectat, posse animos, cum e corporibus excesserint, in caelum quasi in domicilium suum pervenire. Me vero delectat, idque primum ita esse velim, deinde, etiamsi non sit, mihi persuaderi tamen velim. Quid tibi ergo opera nostra opus est? num eloquentia Platonem superare possumus? evolve diligenter eius eum librum, qui est de animo: anima ex -o V c? amplius quod desideres nihil erit. Feci mehercule, et quidem saepius; sed nescio quo modo, dum lego, adsentior, cum posui librum et mecum ipse de inmortalitate imm. GR animorum coepi cogitare, adsensio omnis illa elabitur. Quid? 1.25. hoc dasne aut manere animos post mortem aut morte ipsa interire? Do vero. Quid, quod K 1 (corr. 2 ) R si maneant? Beatos beatas V esse concedo. Sin intereant? Non esse miseros, quoniam ne sint quidem; iam iam cf. p. 225,21 ac. 2, 109 al. (Mue) istuc coacti a te paulo ante concessimus. Quo modo igitur aut cur mortem malum tibi videri dicis? quae aut beatos nos efficiet animis manentibus aut non miseros sensu carentis. carentes V 2 1.36. Sed ut deos esse natura opinamur, qualesque que del. Bai. sint, ratione cognoscimus, quodsi ... 235, 6 cognoscimus ( omissis 235,2 maxume ... 235, 4 habiturus) H (libere) sic permanere animos arbitramur consensu nationum omnium, qua in sede maneant qualesque sint, ratione discendum est. cuius ignoratio ingnoratio GV 1 finxit inferos easque formidines, quas tu contemnere non sine causa videbare. in terram enim cadentibus corporibus isque humo tectis, e quo aquo V 1 (aq in r. 1 ) eqd V 2 mg. dictum est humari, sub terra censebant reliquam vitam agi mortuorum; quam eorum opinionem magni errores consecuti sunt, quos auxerunt poëtae. 1.37. frequens enim consessus quos... con in r. K 1 consessus s consensu X, s in fine add. V 1 theatri, in quo sunt mulierculae et pueri, movetur audiens tam grande carmen: A/dsum Trag. inc. 73 atque advenio A/cherunte acher onte K (u ss. c ) vi/x via alta atque a/rdua Pe/r speluncas sa/xis structas a/speris pende/ntibus Ma/xumis, ubi ri/gida constat cra/ssa crassa s. v. add. K c caligo i/nferum, ubi ...inferum Non. 272,39 tantumque valuit error—qui mihi quidem iam sublatus videtur—, ut, corpora cremata cum scirent, tamen ea fieri apud inferos fingerent, quae sine corporibus nec fieri possent possunt V 2 nec intellegi. animos enim per se se s. v. add. V c ipsos viventis vigentis ex viventis V 1 non poterant mente complecti, formam aliquam figuramque quaerebant. inde Homeri tota ne/kuia, NECUIA KRV ( sed A in p A corr. 1 ) necyia mai. litt. G NErCUO mantia RK nepsyomantia mai. litt. G psichomantia, sed psicho in r. V 1 aut 2 ( ex div. 1, 132 ) corr. Dav. inde ea quae meus amicus Appius nekuomantei=a faciebat, inde -de in om. K 1 add. c in vicinia vitia KRV 1 (vicinia corr. 1 ) vicia G nostra Averni lacus, u/nde animae excita/ntur obscura u/mbra opertae, apertae ( vel ę, -e K 1 ) opertę corr. V 1 K 2 ima/gines mo/rtuorum, alto o/stio hostio alte (altę K 1 ) ostio s alto corr. K 2 V 1aut2 s . locum rest. Leo. alii aut imagines mortuorum in fine relicta male Ciceroni ipsi tribuunt aut ibi mort. imagines scribunt (praeterea aperto ex ostio Mdv. opertae ex ostio Ribb. altae Klotz) Acheru/ntis, acheruntis (acherontis KV 1 e corr. ) s. s. imagines mortuorum X salso sa/nguine. Trag. inc. 76 cf. Leo Progr. Gott. 1910 p. 21. has tamen imagines loqui volunt, quod fieri nec sine lingua nec sine palato nec sine faucium laterum pulmonum vi et figura potest. nihil enim animo videre poterant, ad oculos omnia referebant. 1.38. Magni autem est ingenii sevocare sevocare Aug. revocare W mentem a sensibus et cogitationem ab consuetudine a consuetudine V ( ult. e ex o) abducere. Quidam enim nihil animo ... 9 abducere H magni.. 9 abducere Aug. epist. 137,5 itaque credo equidem etiam alios tot saeculis, sed quod quot G litteris exstet, extet K cf. Lact. inst. 7, 8, 7 Aug. epist. 137,12 Pherecydes Syrius syrus X syrius s Aug. primus primum W primus Bentl. atque hoc legisse videtur Aug. : 'quod apud Graecos olim primus Pherecydes Syrius cum disputavisset', dixit animos esse hominum sempiternos, antiquus antiquo s K 1 R 1 sane; fuit enim meo regte gentili. hanc opinionem discipulus eius Pythagoras maxime confirmavit, qui cum Superbo regte in Italiam venisset, tenuit Magnam illam Graeciam cum honore honore del. V vet honore et disc. s disciplina, tum etiam auctoritate, multaque saecula postea sic viguit Pythagoreorum nomen, ut nulli alii docti viderentur. iderentur V sed redeo ad antiquos. rationem illi sententiae suae non fere reddebant, nisi quid erat numeris aut descriptionibus descriptionibus B s discriptionibus X (discretionibus V) explicandum: 1.39. Platonem ferunt, ut Pythagoreos cognosceret, in Italiam venisse ad venisse adscr, in mg. et in ea (ita P) cum alios multos tum archytam (ut crithitã P) timeumque cognovit (et timęum invenisse R)V c R rec P al., ( cf. fin. 5,87 ), unde V c post ferunt (21) add. qui, tum corr. venit ed dicisse ( voluit ut v. edidicisse pro et dedicisse) signo inter haec verba ut ante notam mg. addito et didicisse dedicisse GR Pythagorea omnia primumque de animorum aeternitate non solum sensisse idem quod Pythagoram, sed rationem etiam attulisse. quam, nisi quid rationes. . quas V 2? adtul. V dicis, praetermittamus et hanc totam spem inmortalitatis relinquamus. An tu cum me in summam exspectationem adduxeris, deseris? deseres V 2 s errare mehercule me errare hercule K mehercules V 2 malo cum Platone, quem tu quanti facias scio et quem ex tuo ore admiror, quam cum cũ i. r. V rec istis vera sentire. 1.40. Macte mac in r. V c virtute! Macte virtute Non. 341, 37 ego enim ipse cum eodem ipso ipso cf. div. 2, 95 isto We. non invitus erraverim. num igitur dubitamus—? an sicut pleraque? quamquam hoc quidem minime; persuadent enim mathematici terram in medio mundo sitam ad universi caeli complexum quasi puncti instar optinere, quod ke/ntron centron X (ante Vitr. praeterea ap. Rom. non invenitur) illi vocant; eam porro naturam esse quattuor omnia gignentium corporum, ut, quasi partita habeant inter se ac divisa momenta, terrena et umida umida RG 1 V 1 ( add. G 1 V 1 ) suopte nutu et suo pondere ad paris angulos in terram et in mare mari X mare K 2 s ferantur, reliquae duae partes, una ignea altera animalis, ut illae superiores ille GKV superioris X in medium locum mundi gravitate ferantur et pondere, sic hae rursum rursus V 2 rectis lineis in caelestem calestem GV 1 locum subvolent, sive ipsa natura superiora adpetente sive quod a gravioribus leviora superiora... 23 leviora om. R 1 add. m. vet. in mg. (superiora ex -re). eadem verba usque ad levio fere omnia in r. scripsit V 1 natura repellantur. quae cum constent, sive quod ... constent Non. 273, 7 perspicuum debet esse animos, cum e corpore excesserint, sive illi sint animales, id est spirabiles, spirabiles KV 2 (l sp.) spiritabiles RV 1 spiritales G sive ignei, sublime ferri. 1.41. si vero aut numerus quidam sit sit est Mdv. sed cf. comm. animus, quod subtiliter magis quam dilucide dicitur, aut cf. Aug. gen. ad litt. 7, 21 quinta illa non nominata magis quam non intellecta natura, multo etiam integriora ac puriora sunt, ut a terra longissime se se om. H ecferant. si vero ... 5 ecferant ecf. X (eff. corr. V 1 ecf. K c ) Horum igitur aliquid animus, putetur vel cogitetur fere potius supplendum quam sit (We.). est ante animus add. B s ne nec K tam vegeta vegeta V 1 (veg in r. ) K 2 veta GK 1 R mens aut in corde cerebrove aut in Empedocleo sanguine demersa iaceat. Dicaearchum vero cum Aristoxeno aequali et condiscipulo suo, doctos sane homines, omittamus; quorum alter ne nae R nę K ne, sed e in r. V 1 condoluisse quidem umquam videtur, qui animum quia nimium K 1 se habere non sentiat, alter ita delectatur suis cantibus, ut eos etiam ad haec transferre conetur. harmonian arm. ter H ( in 13 V 1 e corr., in 14 K) harmoniă K autem ex intervallis sonorum nosse possumus, quorum varia compositio etiam harmonias arm. ter H ( in 13 V 1 e corr., in 14 K) efficit pluris; membrorum vero situs vero situs om. K 1 add. c et figura corporis vacans animo quam possit harmoniam arm. ter H ( in 13 V 1 e corr., in 14 K) efficere, non video. armonian ... 17 video sed hic quidem, quamvis eruditus sit, sicut est, haec magistro concedat Aristoteli, canere ipse doceat; bene enim illo Graecorum proverbio praecipitur: quam quisque norit artem, in hac se exerceat. cf. Arist. Ve. 1431 Cic. Att. 5, 10,3 1.42. illam vero funditus eiciamus individuorum corporum levium et rutundorum rotundorum KV ( sed fuit rut.) H concursionem fortuitam, quam tamen tamen add. K 2 Democritus concalefactam et spirabilem, spirabilem eqs. cf. Aug. epist. 118, 4, 28 id est animalem, esse volt. is autem animus, qui, si si add. G 1 s. l. est horum quattuor quattuor horum Non. generum, ex quibus ex quibus unde V 2 Non ft. recte omnia constare dicuntur, animus...239, 1 dicuntur Non. 272, 29 ex inflammata anima constat, ut potissimum videri video videri om. X (videt' pro video V sed t' V c in r. ) add. K 2 s Panaetio, superiora capessat necesse est. nihil enim habent haec duo genera proni et supera semper petunt. ita, sive dissipantur, procul a terris id evenit, sive permanent et conservant habitum suum, hoc etiam magis necesse est ferantur ad caelum et ab is perrumpatur et dividatur crassus hic et concretus aër, qui est terrae proximus. calidior est enim vel potius ardentior ardentior ex -us V 1 animus quam est est exp. V c hic aër, aer in mg. V c quem modo dixi crassum atque concretum; quod ex eo sciri sciri scribi K 1 potest, quia corpora nostra terreno principiorum genere confecta ardore animi concalescunt. 1.43. accedit accidit X accedit s V rec ut eo facilius animus evadat ex hoc aëre, quem saepe iam appello, eumque perrumpat, quod nihil est animo velocius, nulla est celeritas quae possit cum animi celeritate contendere. qui si permanet incorruptus suique similis, necesse est ita feratur, ut penetret et dividat omne caelum hoc, in quo nubes imbres ventique coguntur, caelum... coguntur Non. 264,32 quod et umidum umidum G ( add. sed rursus eras.) KR 1 V 1 hum. H et caliginosum est propter exhalationes exalationes GKV (exal at., in mg. p humorem V 2 )H terrae. Quam regionem cum superavit animus naturamque sui similem contigit et adgnovit, agnovit H a gn. V iunctis iuncti s R 1 iunctus GKVH ex anima tenui et ex ardore solis temperato ignibus insistit consistit V e corr. et finem altius se ecferendi ecf. ut 238, 5 (eff. hic V c ) facit. cum enim sui similem et levitatem et calorem adeptus est, add. s tamquam paribus examinatus ponderibus nullam in partem movetur, eaque ei demum naturalis est sedes, cum ad sui simile penetravit; in quo nulla re egens aletur et sustentabitur isdem rebus, quibus astra sustentantur hisdem X ( isdem V isdem H?) susten- tatur G 1 sustentur K 1 sustantur V 1 et aluntur. Cumque corporis facibus inflammari soleamus ad omnis fere cupiditates eoque magis incendi, quod is aemulemur, qui ea habeant quae nos habere cupiamus, profecto beati erimus, cum corporibus relictis et cupiditatum et aemulationum erimus expertes; 1.65. prorsus haec divina mihi videtur vis, quae tot res efficiat et tantas. quid est enim enim s. v. add. G 1 memoria rerum et verborum? quid porro inventio? profecto id, quo ne in deo quidem quidem V 2 s om. X quicquam maius magis V 1 (corr. rec ) intellegi potest. potest R 1 potes G non enim ambrosia deos aut nectare aut Iuventate iuventute V rec pocula ministrante laetari laetare GR 1 (corr. 1 ) V 1 (corr. 2 ) Hom. Y 232 arbitror, nec Homerum audio, qui Ganymeden ganimeden V 1 (corr. 1 ) H ab dis dis ex his R raptum ait ait ex aut K c propter formam, ut ut V Iovi bibere ministraret; ut... ministraret Arus. GL. VII458, 16 non iusta causa, cur Laomedonti tanta tanta add. K c ex tanti V 2 fieret fieret V 2 s fierit X iniuria. fingebat haec Homerus et et add. V 2 humana ad deos transferebat: -ebat in r. V c transferret ad nos ss. K 2 divina mallem ad nos. fingebat... 2 nos Aug. civ. 4, 26 conf. 1,16 quae autem divina? vigere, sapere, invenire, meminisse. quid igitur... 15 videtur et quis igitur ( pro aut qui) pri- mus 250, 3 meminisse H ergo animus animusq : K ( ui ss. 2 ) lac. ind. Po. ( suppl. fere sec. § 66 et rep. 6,26 : viget invenit meminit) qui ..., qui del. Lb. quidem Sey. ut ego Eurip. fr. 1018 dico, divinus est, ut Euripides dicere audet, deus. Et quidem, et quidem ex equi- dem V 1 si si add. K c deus aut anima aut ignis est, idem est animus hominis. nam ut illa natura caelestis et terra vacat et umore, humore X sic utriusque utrisque V 1 harum rerum humanus animus est expers; sin autem est quinta quaedam natura, ab Aristotele inducta primum, haec et deorum est et animorum. Hanc nos sententiam secuti sicuti K his ipsis verbis in Consolatione hoc hoc del. s, sed hoc ut p. 253, 27 de hoc ipso usurpatum est. Cic. distinguit inter hoc argumentum quod suis verbis exprimit et universam Aristotelis sententiam e qua illud ductum est. expressimus: 1.66. 'Animorum nulla in terris origo inveniri potest; nihil nihil quid H enim est est enim Lact. in animis mixtum atque concretum aut quod ex terra natum atque fictum esse videatur, nihil ne n e V( ss. m. rec. ) aut umidum humidum GV 2 H quidem aut flabile aut igneum. his enim in naturis nihil inest, quod vim memoriae vim memoriae in r. V 2 mentis cogitationis habeat, quod et praeterita teneat et futura provideat praevident V Lact. B 2 et complecti possit praesentia. quae sola divina sunt, nec invenietur nec enim inv. Lact. umquam, unde in de G 1 R 1 V ( m 2 ) unde K Lact. ad hominem venire possint nisi a deo. sin... 20 a deo H Animorum 20 a deo Lact. ira 10, 45 (inst. 7,8, 6) singularis est igitur quaedam natura atque vis animi seiuncta ab his usitatis notisque naturis. ita, quicquid est illud, quod sentit quod sapit quod vivit quod viget, caeleste et divinum ob eamque rem aeternum sit necesse est. nec vero deus ipse, qui intellegitur a nobis, alio modo intellegi potest nisi mens soluta quaedam et libera, segregata ab omni concretione mortali, omnia sentiens et movens nec vero ... 4 movens Lact. inst. 1,5, 25 (7, 3, 4) Salv. gub. dei 1, 1, 14 ipsaque praedita motu sempiterno. nec ... 4 sempiterno mens quaedam est soluta et libera, secreta ... 4 sempiterno Aug. civ. 22,20 hoc e genere atque que V q; sed; in r. R eadem e natura est humana mens.' Ubi igitur aut qualis est ista mens? 1.72. Ita Plato Phaedon 80sqq. enim censebat itaque disseruit, duas ut ante duas eras. in K esse vias duplicesque cursus animorum e corpore excedentium: nam cf. Lact. inst. 7, 10, 10 qui se humanis vitiis contaminavissent et se totos toto GV 1 ( s add. 2 ) R 1 ut v. (s add. ipse, tum lib- ex bib-) libidinibus dedissent, quibus caecati vel velut X (sed ut exp. V vet ) domesticis vitiis atque flagitiis se inquinavissent vel re publica violanda rei publicae violandae V 2 fraudes inexpiabiles concepissent, concoepissent GR concęp. K is devium quoddam iter esse, seclusum a concilio deorum; qui autem se integros castosque servavissent, quibusque fuisset minima cum corporibus contagio seseque contagiose seque V 1 ab is semper sevocavissent s evocavissent V ( exp. vet ) essentque in corporibus humanis vitam imitati deorum, is ad illos a quibus essent profecti reditum facilem patere. 1.73. Itaque Phaed. 85b commemorat, ut cygni, qui non sine causa Apollini dicati sint, si nt V( 2) sunt Serv. sed quod ab eo divinationem habere videantur, ut cycni ... 17 videantur Serv. Aen. 1,393 qua providentes quid in morte boni sit cum cantu et voluptate moriantur, sic omnibus bonis et doctis esse faciendum. faciundum K 2 (nec vero de hoc quisquam dubitare posset, possit K 2 nisi idem nobis accideret diligenter de animo cogitantibus, quod is quo his X (quod his V c ) saepe usu venit, qui cum Phaed. 99d d el. Man. ant cum aut ut v. acriter oculis deficientem solem intuerentur, ut del. Bentl. ut in vel mut. Se. Jb. d. ph. V. 24 p. 247 aspectum omnino amitterent; sic mentis acies se ipsa intuens non numquam hebescit, ob eamque causam contemplandi diligentiam amittimus. itaque dubitans circumspectans haesitans, multa adversa reverens revertens X ( sed t exp. in V) tamquam in rate in rate cf. e)pi\ sxedi/as Phaid. 85d ratis V 2 Se. imm. R in mari inmenso 1.76. quam cum lego, nihil malo quam has res relinquere, his vero modo auditis multo magis. Veniet tempus, et quidem et quidem V 1 celeriter, sive et sive X sed et exp. V 1 retractabis sive properabis; volat enim aetas. tantum autem abest ab eo ut malum mors sit, quod tibi dudum videbatur, ut verear verear K c ne homini nihil sit non malum aliud certius, nihil bonum aliud certius Jeep certe sed X (sed exp. V vet ) aliud, certe sit We. potius, si quidem vel di dii V 2 ipsi vel cum dis futuri sumus lac. ind. Po. ( suppl. fere: sed iam reliquorum philosophorum de hac re quaeramus sententias) cf. comm. et p.442,18 Quid refert? refers K c Adsunt enim, qui haec non probent. ego autem numquam ita te in hoc sermone dimittam, ulla uti ratione mors ratione mors V ratione ut mors GKR tibi videri malum possit. Qui potest, cum ista cognoverim? Qui possit, rogas? 1.78. movemur enim saepe aliquo acute concluso, labamus mutamusque sententiam clarioribus etiam in rebus; in his est enim aliqua obscuritas. id igitur si acciderit, simus siminus GKR 1 (corr. 1? ) V 1 (corr. 2 ) armati. Sane quidem, sed ne accidat, accidit K 1 V 1 providebo. Num quid igitur est causae, quin quin ex qui K 2 amicos nostros Stoicos dimittamus? eos dico, qui aiunt manere animos, cum e corpore excesserint, excesserint add. K 2 sed non semper. Istos vero qui, quod tota in hac causa difficillimum est, suscipiant, posse animum manere corpore vacantem, illud autem, quod non modo facile ad credendum est, sed eo concesso, quod volunt, consequens, id vero id vero Kl. idcirco (id non concedant Mdv. ) non dant, ut, cum diu permanserit, ne intereat. 4.35. quae si quando adepta erit adepta erit Lb. ea deptaretur K ( m. 2 potius quam 1 ) eademptaretur GRV id quod ei fuerit concupitum, tum ecferetur ecferetur We. (effertur Dav. ) fertur Gr. fert X alacritate, ut nihil ei constet, quod agat, ut ille, qui voluptatem voluptatem eqs. Trabea fr. II eundemque Cic. in verbis nihil ei ei B ( e corr. ) Bentl. est X ( ē. K esse V 3 ) quod s quid X constet ( Com. inc. 37 ) respicit, cf. fin. 2, 14 animi nimiam summum esse errorem arbitratur. eorum igitur malorum in una virtute posita sanatio est. Quid autem est non miserius solum, sed foedius etiam et deformius quam aegritudine quis adflictus debilitatus iacens? cui miseriae proxumus est is qui qui q: V (: in r. V c ) adpropinquans aliquod malum metuit exanimatusque examinatusque K Non. pars pendet animi. aliquod ... 23 animi Non. 498, 2 quam vim mali significantes poëtae impendere apud inferos saxum Tantalo faciunt ob scelera Trag. inc. 110 animique inpotentiam et superbiloquentiam. animique 25 superbiloquentiam Non. 175, 31 ea communis poena stultitiae est. omnibus enim, quorum mens abhorret a ratione, ratio V 1 semper aliqui talis aliqui talis Gron. (aliquis talis Victorius ) cf. p. 432, 7 aliquid aliis W terror impendet. 4.83. itaque non fortuito factum videtur, sed a te ratione propositum, ut separatim de aegritudine et de ceteris perturbationibus disputaremus; in ea est enim fons miseriarum et caput. sed et alt. et om. V aegritudinis et reliquorum animi morborum una sanatio est, omnis opinabilis esse et voluntarios ea reque requae GKR (quae ... videatur in r. K 1 ) suscipi, quod ita rectum esse videatur. hunc errorem quasi radicem malorum omnium stirpitus stirpitus Statil. Max. ap. Char. GL. 2, 219, 25 philosophia se extracturam pollicetur. | |
|
31. Anon., Jubilees, 23.30-23.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 524 | 23.30. and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 23.31. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince, |
|
32. Septuagint, Wisdom of Solomon, 3.1, 5.5, 9.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality of the soul •soul, immortality Found in books: Potter Suh and Holladay (2021) 239; Stuckenbruck (2007) 524 | 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints?" 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. |
|
33. Cicero, Republic, 6.13-6.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 573| 6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. | |
|
34. Hebrew Bible, Daniel, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496, 524| 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", 12.3. "וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃", | 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.", 12.3. "And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.", |
|
35. Cicero, On The Nature of The Gods, 1.27, 1.36, 1.39, 2.62 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 33, 82, 83 | 1.27. But this Anaxagoras will not allow; yet mind naked and simple, without any material adjunct to serve as an organ of sensation, seems to elude the capacity of our understanding. Alcmaeon of Croton, who attributed divinity to the sun, moon and other heavenly bodies, and also to the soul, did not perceive that he was bestowing immortality on things that are mortal. As for Pythagoras, who believed that the entire substance of the universe is penetrated and pervaded by a soul of which our souls are fragments, he failed to notice that this severance of the souls of men from the world-soul means the dismemberment and rending asunder of god; and that when their souls are unhappy, as happens to most men, then a portion of god is unhappy; which is impossible. 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. |
|
36. Terence, The Eunuch, 13 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 572| 13. Aut unde in patrium monumentum pervenerit. | |
|
37. Cicero, On Duties, 1.107-1.115 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •plato, the soul, immortality Found in books: Sorabji (2000) 249| 1.107. Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108. Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109. Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110. Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113. Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.114. Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. 1.115. Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere. | 1.107. We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. 1.108. Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏÏν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. 1.109. Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. 1.110. Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one's nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â that is, if it is in direct opposition to one's natural genius. 1.111. If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. 1.113. How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. 1.114. Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. 1.115. To the two above-mentioned characters is added a third, which some chance or some circumstance imposes, and a fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. |
|
38. Cicero, On Divination, 1.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 83| 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. | 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. |
|
| 39. Hirtius, Commentarius De Bello Alexandrino, 1.21.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 83 |
| 40. Philo of Alexandria, On The Life of Joseph, 264 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496 |
41. Lucretius Carus, On The Nature of Things, 1.146-1.148, 2.59-2.61, 3.417-3.444, 3.531-3.539, 3.576-3.579, 3.978-3.1023, 3.1042, 5.8, 6.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, part, mortal/immortal •soul, immortal •souls, and immortality Found in books: Frede and Laks (2001) 168, 171; Long (2019) 107; Schibli (2002) 221| 1.146. hunc igitur terrorem animi tenebrasque necessest 1.147. non radii solis neque lucida tela diei 1.148. discutiant, sed naturae species ratioque. 2.59. hunc igitur terrorem animi tenebrasque necessest 2.60. non radii solis neque lucida tela diei 2.61. discutiant, sed naturae species ratioque. 3.417. Nunc age, nativos animantibus et mortalis 3.418. esse animos animasque levis ut noscere possis, 3.419. conquisita diu dulcique reperta labore 3.420. digna tua pergam disponere carmina vita. 3.421. tu fac utrumque uno subiungas nomine eorum 3.422. atque animam verbi causa cum dicere pergam, 3.423. mortalem esse docens, animum quoque dicere credas, 3.424. qua tenus est unum inter se coniunctaque res est. 3.425. Principio quoniam tenuem constare minutis 3.426. corporibus docui multoque minoribus esse 3.427. principiis factam quam liquidus umor aquai 3.428. aut nebula aut fumus —; nam longe mobilitate 3.429. praestat et a tenui causa magis icta movetur, 3.430. quippe ubi imaginibus fumi nebulaeque movetur; 3.431. quod genus in somnis sopiti ubi cernimus alte 3.432. exhalare vaporem altaria ferreque fumum; 3.433. nam procul haec dubio nobis simulacra gerunturae gerunturæ 3.434. nunc igitur quoniam quassatis undique vasis 3.435. diffluere umorem et laticem discedere cernis, 3.436. et nebula ac fumus quoniam discedit in auras, 3.437. crede animam quoque diffundi multoque perire 3.438. ocius et citius dissolvi in corpora prima, 3.439. cum semel ex hominis membris ablata recessit; 3.440. quippe etenim corpus, quod vas quasi constitit eius, 3.441. cum cohibere nequit conquassatum ex aliqua re 3.442. ac rarefactum detracto sanguine venis, 3.443. aere aëre qui credas posse hanc cohiberier ullo, 3.444. corpore qui nostro rarus magis incohibens sit? 3.531. scinditur atque animae haec quoniam natura nec uno 3.532. tempore sincera existit, mortalis habendast. 3.533. quod si forte putas ipsam se posse per artus 3.534. introsum trahere et partis conducere in unum 3.535. atque ideo cunctis sensum diducere membris, 3.536. at locus ille tamen, quo copia tanta animai 3.537. cogitur, in sensu debet maiore videri; 3.538. qui quoniam nusquamst, ni mirum, ut diximus ante , 3.539. dilaniata foras dispargitur, interit ergo. 3.576. quare etiam atque etiam resoluto corporis omni 3.577. tegmine et eiectis extra vitalibus auris 3.578. dissolui sensus animi fateare necessest 3.579. atque animam, quoniam coniunctast causa duobus. 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1042. ipse Epicurus obit decurso lumine vitae, 5.8. dicendum est, deus ille fuit, deus, inclyte Memmi, 6.7. cuius et extincti propter divina reperta | |
|
42. Philo of Alexandria, On The Creation of The World, 154 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496 | 154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. |
|
43. Ovid, Metamorphoses, 2.367-2.380 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality of soul Found in books: Dürr (2022) 165| 2.367. Adfuit huic monstro proles Stheneleia Cycnus, 2.368. qui tibi materno quamvis a sanguine iunctus, 2.369. mente tamen, Phaethon, propior fuit. Ille relicto 2.370. (nam Ligurum populos et magnas rexerat urbes) 2.371. imperio ripas virides amnemque querellis 2.372. Eridanum implerat silvamque sororibus auctam, 2.373. cum vox est tenuata viro, canaeque capillos 2.374. dissimulant plumae, collumque a pectore longe 2.375. porrigitur, digitosque ligat iunctura rubentes, 2.376. penna latus velat, tenet os sine acumine rostrum. 2.377. Fit nova Cycnus avis, nec se caeloque Iovique 2.378. credit, ut iniuste missi memor ignis ab illo: 2.379. stagna petit patulosque lacus, ignemque perosus 2.380. quae colat elegit contraria flumina flammis. | |
|
44. Philo of Alexandria, On The Confusion of Tongues, 149 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496 | 149. And I also admire the things which are spoken under divine inspiration in the books of Kings, according to which those who flourished many generations afterwards and lived in a blameless manner, are spoken of as the sons of David who wrote hymns to God; though, during his lifetime, even their great grandfathers had not yet been born. The truth is, that the birth here spoken of is that of souls made immortal by their virtues, not of perishable bodies, and this birth is naturally referred to the leaders of virtue, as its parents and progenitors. XXIX. |
|
| 45. Philo of Alexandria, On Giants, 1.16 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496 |
46. New Testament, 1 Corinthians, 15.42-15.57 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, immortality •soul, immortality of Found in books: Mcglothlin (2018) 113; Potter Suh and Holladay (2021) 239| 15.42. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; 15.56. τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος· 15.57. τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖντὸ νῖκοςδιὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. | 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. |
|
47. New Testament, Philippians, 1.21, 1.23, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, immortality Found in books: Potter Suh and Holladay (2021) 239| 1.21. Ἐμοὶ γὰρ τὸ ζῇν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος. 1.23. συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. | 1.21. For to me to live is Christ, and to die is gain. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
|
48. Josephus Flavius, Against Apion, 2.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 573 | 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. |
|
49. New Testament, Romans, 8.11, 8.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mcglothlin (2018) 91; Potter Suh and Holladay (2021) 239| 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 8.29. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· | 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. |
|
50. Josephus Flavius, Jewish Antiquities, 18.14, 18.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496 | 18.14. They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; |
|
| 51. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 166 |
| 52. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 166 |
| 53. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 234 |
| 54. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 249 |
| 55. Plutarch, Placita Philosophorum (874D-911C), 4.2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 33 |
56. New Testament, 2 Corinthians, 5.1-5.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, immortality Found in books: Potter Suh and Holladay (2021) 239| 5.1. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. 5.2. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, 5.3. εἴ γεκαὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα. 5.4. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι ἐφʼ ᾧ οὐ θέλομεν ἐκδύσασθαι ἀλλʼ ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. 5.5. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. 5.6. Θαρροῦντες οὖν πάντοτε καὶ εἰδότες ὅτι ἐνδημοῦντες ἐν τῷ σώματι ἐκδημοῦμεν ἀπὸ τοῦ κυρίου, 5.7. διὰ πίστεως γὰρ περιπατοῦμεν οὐ διὰ εἴδους,— 5.8. θαρροῦμεν δὲ καὶ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν κύριον· | |
|
57. Josephus Flavius, Jewish War, 1.650, 2.154, 2.162-2.166, 3.372-3.375, 6.47 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 496, 573 | 1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.162. 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate [or providence], and to God, 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews. 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 6.47. For what man of virtue is there who does not know, that those souls which are severed from their fleshly bodies in battles by the sword are received by the ether, that purest of elements, and joined to that company which are placed among the stars; that they become good demons, and propitious heroes, and show themselves as such to their posterity afterwards? |
|
| 58. Seneca The Younger, De Consolatione Ad Marciam, 25.3, 26.6-26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 573 |
| 59. Epictetus, Discourses, 1.6.19, 1.12.23, 1.16, 1.16.19-1.16.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soul, part, mortal/immortal •immortality of soul Found in books: Dürr (2022) 165, 166; Frede and Laks (2001) 171 |
| 60. Appian, Civil Wars, 1.97 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soter (bishop of rome), soul, immortality of Found in books: Hahn Emmel and Gotter (2008) 259 |
| 61. Seneca The Younger, Hercules Oetaeus, 1940-1941, 1943, 1963, 1976-1979, 1942 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 573 |
| 62. Tertullian, Against Marcion, 2.8.1, 5.10.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 113 |
| 63. Justin, Dialogue With Trypho, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 59 |
| 64. Tertullian, On The Resurrection of The Flesh, 7.3, 9.1, 18.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 113, 116 |
| 65. Tertullian, On Baptism, 5.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 116 |
| 66. Tertullian, On The Soul, 6.2-6.3, 27.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 113, 116 |
67. Tertullian, Apology, 48.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 116| 48.7. in testimonium vobis. | |
|
| 68. Clement of Alexandria, Miscellanies, 4.155.1-4.155.4, 5.311 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 168 |
| 69. Tatian, Oration To The Greeks, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 59 |
| 70. Sextus, Against The Mathematicians, 9.43-9.47 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 161, 163 |
| 71. Irenaeus, Demonstration of The Apostolic Teaching, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 59 |
| 72. Irenaeus, Refutation of All Heresies, 2.34.2, 2.34.4, 3.22.1, 4.11.2, 5.4.1, 5.6.1, 5.7.1, 5.8.2, 5.12.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 59, 91, 92 |
| 73. Clement of Alexandria, Exhortation To The Greeks, 5.66 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 33 |
| 74. Galen, On The Differences of The Pulses, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 378 |
| 75. Gellius, Attic Nights, 7.2.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, immortal Found in books: Schibli (2002) 228 |
| 76. Anon., Genesis Rabba, 68.20 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22 |
| 77. Porphyry, On The Cave of The Nymphs, 28 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 573 |
78. Origen, On First Principles, 3.1.12-3.1.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 177 | 3.1.12. But if the proofs which we have adduced do not appear full enough, and the similitude of the apostle seem wanting in applicability, let us add the voice of prophetic authority, and see what the prophets declare regarding those who at first, indeed, leading a righteous life, have deserved to receive numerous proofs of the goodness of God, but afterwards, as being human beings, have fallen astray, with whom the prophet, making himself also one, says: Why, O Lord, have You made us to err from Your way? And hardened our heart, that we should not fear Your name? Return, for Your servants' sake, for the tribes of Your inheritance, that we also for a little may obtain some inheritance from Your holy hill. Jeremiah also employs similar language: O Lord, You have deceived us, and we were deceived; You have held (us), and You have prevailed. The expression, then, Why, O Lord, have You hardened our heart, that we should not fear Your name? used by those who prayed for mercy, is to be taken in a figurative, moral acceptation, as if one were to say, Why have You spared us so long, and did not requite us when we sinned, but abandoned us, that so our wickedness might increase, and our liberty of sinning be extended when punishment ceased? In like manner, unless a horse continually feel the spur of his rider, and have his mouth abraded by a bit, he becomes hardened. And a boy also, unless constantly disciplined by chastisement, will grow up to be an insolent youth, and one ready to fall headlong into vice. God accordingly abandons and neglects those whom He has judged undeserving of chastisement: For whom the Lord loves He chastens, and scourges every son whom He receives. From which we are to suppose that those are to be received into the rank and affection of sons, who have deserved to be scourged and chastened by the Lord, in order that they also, through endurance of trials and tribulations, may be able to say, Who shall separate us from the love of God which is in Christ Jesus? Shall tribulation, or anguish, or famine, or nakedness, or peril, or sword? For by all these is each one's resolution manifested and displayed, and the firmness of his perseverance made known, not so much to God, who knows all things before they happen, as to the rational and heavenly virtues, who have obtained a part in the work of procuring human salvation, as being a sort of assistants and ministers to God. Those, on the other hand, who do not yet offer themselves to God with such constancy and affection, and are not ready to come into His service, and to prepare their souls for trial, are said to be abandoned by God, i.e., not to be instructed, inasmuch as they are not prepared for instruction, their training or care being undoubtedly postponed to a later time. These certainly do not know what they will obtain from God, unless they first entertain the desire of being benefited; and this finally will be the case, if a man come first to a knowledge of himself, and feel what are his defects, and understand from whom he either ought or can seek the supply of his deficiencies. For he who does not know beforehand of his weakness or his sickness, cannot seek a physician; or at least, after recovering his health, that man will not be grateful to his physician who did not first recognise the dangerous nature of his ailment. And so, unless a man has first ascertained the defects of his life, and the evil nature of his sins, and made this known by confession from his own lips, he cannot be cleansed or acquitted, lest he should be ignorant that what he possesses has been bestowed on him by favour, but should consider as his own property what flows from the divine liberality, which idea undoubtedly generates arrogance of mind and pride, and finally becomes the cause of the individual's ruin. And this, we must believe, was the case with the devil, who viewed as his own, and not as given him by God, the primacy which he held at the time when he was unstained; and thus was fulfilled in him the declaration, that every one who exalts himself shall be abased. From which it appears to me that the divine mysteries were concealed from the wise and prudent, according to the statement of Scripture, that no flesh should glory before God, and revealed to children — to those, namely, who, after they have become infants and little children, i.e., have returned to the humility and simplicity of children, then make progress; and on arriving at perfection, remember that they have obtained their state of happiness, not by their own merits, but by the grace and compassion of God. 3.1.12. But since such narratives are slow to secure assent, and are considered to be forced, let us see from the prophetical declarations also, what those persons say, who, although they have experienced the great kindness of God, have not lived virtuously, but have afterwards sinned. Why, O Lord, have You made us to err from Your ways? Why have You hardened our heart, so as not to fear Your name? Return for Your servants' sake, for the tribes of Your inheritance, that we may inherit a small portion of Your holy mountain. And in Jeremiah: You have deceived me, O Lord, and I was deceived; You were strong, and You prevailed. For the expression, Why have You hardened our heart, so as not to fear Your name? uttered by those who are begging to receive mercy, is in its nature as follows: Why have You spared us so long, not visiting us because of our sins, but deserting us, until our transgressions come to a height? Now He leaves the greater part of men unpunished, both in order that the habits of each one may be examined, so far as it depends upon ourselves, and that the virtuous may be made manifest in consequence of the test applied; while the others, not escaping notice from God — for He knows all things before they exist — but from the rational creation and themselves, may afterwards obtain the means of cure, seeing they would not have known the benefit had they not condemned themselves. It is of advantage to each one, that he perceive his own peculiar nature and the grace of God. For he who does not perceive his own weakness and the divine favour, although he receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity, will be the cause of a downfall: which, we conceive, was the case with the devil, who attributed to himself the priority which he possessed when in a state of sinlessness. For every one that exalts himself shall be abased, and every one that humbles himself shall be exalted. And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that no flesh should glory in the presence of God; and they have been revealed to babes, to those who after childhood have come to better things, and who remember that it is not so much from their own effort, as by the unspeakable goodness (of God), that they have reached the greatest possible extent of blessedness. |
|
| 79. Origen, On Prayer, 27.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 177 |
| 80. Origen, Commentary On Romans, 5.10.187-195 169. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 203 |
| 81. Origen, Commentary On Romans, 5.10.187-195 169. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 203 |
| 82. Origen, Commentary On Romans, 5.10.187-195 169. (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 203 |
83. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22| 49b. אזלא ודלדלה ואין שואל ואין מבקש על מי יש להשען על אבינו שבשמים,בעקבות משיחא חוצפא יסגא ויוקר יאמיר הגפן תתן פריה והיין ביוקר ומלכות תהפך למינות ואין תוכחת בית וועד יהיה לזנות והגליל יחרב והגבלן ישום ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו,וחכמות סופרים תסרח ויראי חטא ימאסו והאמת תהא נעדרת נערים פני זקנים ילבינו זקנים יעמדו מפני קטנים בן מנוול אב בת קמה באמה כלה בחמותה אויבי איש אנשי ביתו פני הדור כפני הכלב הבן אינו מתבייש מאביו ועל מה יש לנו להשען על אבינו שבשמים, big strong(גמ׳) /strong /big אמר רב לא שנו אלא של מלח וגפרית אבל של הדס ושל וורד מותר ושמואל אומר אף של הדס ושל וורד אסור של קנים ושל חילת מותר ולוי אמר אף של קנים ושל חילת אסור וכן תני לוי במתניתיה אף של קנים ושל חילת אסור,ועל האירוס מאי אירוס א"ר אלעזר טבלא דחד פומא רבה בר רב הונא עבד ליה לבריה טנבורא אתא אבוה תבריה אמר ליה מיחלף בטבלא דחד פומא זיל עביד ליה אפומא דחצבא או אפומא דקפיזא,בפולמוס של טיטוס גזרו על עטרות כלות וכו' מאי עטרות כלות אמר רבה בר בר חנה אמר ר' יוחנן עיר של זהב תניא נמי הכי איזהו עטרות כלות עיר של זהב אבל עושה אותה כיפה של מילת,תנא אף על חופת חתנים גזרו מאי חופת חתנים זהורית המוזהבות תניא נמי הכי אלו הן חופת חתנים זהורית המוזהבות אבל עושה פפירית ותולה בה כל מה שירצה,ושלא ילמד את בנו יוונית ת"ר כשצרו מלכי בית חשמונאי זה על זה היה הורקנוס מבחוץ ואריסטובלוס מבפנים בכל יום ויום היו משלשלין דינרים בקופה ומעלין להן תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית לעז להם בחכמת יוונית אמר להן כל זמן שעוסקים בעבודה אין נמסרין בידכם למחר שלשלו להם דינרים בקופה והעלו להם חזיר כיון שהגיע לחצי חומה נעץ צפרניו נזדעזעה א"י ארבע מאות פרסה,אותה שעה אמרו ארור אדם שיגדל חזירים וארור אדם שילמד לבנו חכמת יוונית ועל אותה שנה שנינו מעשה ובא עומר מגגות צריפים ושתי הלחם מבקעת עין סוכר,איני והאמר רבי בא"י לשון סורסי למה אלא אי לשון הקודש אי לשון יוונית ואמר רב יוסף בבבל לשון ארמי למה אלא או לשון הקודש או לשון פרסי,לשון יוונית לחוד וחכמת יוונית לחוד,וחכמת יוונית מי אסירא והאמר רב יהודה אמר שמואל משום רשב"ג מאי דכתיב (איכה ג, נא) עיני עוללה לנפשי מכל בנות עירי אלף ילדים היו בבית אבא חמש מאות למדו תורה וחמש מאות למדו חכמת יוונית ולא נשתייר מהן אלא אני כאן ובן אחי אבא בעסיא,שאני של בית ר"ג דקרובין למלכות הוו דתניא מספר קומי הרי זה מדרכי האמורי אבטולוס בן ראובן התירו לספר קומי שהוא קרוב למלכות של בית רבן גמליאל התירו להן חכמה יוונית מפני שקרובין למלכות,בפולמוס האחרון גזרו שלא תצא כלה באפריון וכו' מ"ט משום צניעותא,משמת רבן יוחנן בטלה החכמה ת"ר משמת רבי אליעזר נגנז ס"ת משמת רבי יהושע בטלה עצה ומחשבה משמת ר"ע בטלו זרועי תורה ונסתתמו מעיינות החכמה,משמת רבי אלעזר בן עזריה בטלו עטרות חכמה (משלי יד, כד) שעטרת חכמים עשרם משמת רבי חנינא בן דוסא בטלו אנשי מעשה משמת אבא יוסי בן קטונתא בטלו חסידים ולמה נקרא שמו אבא יוסי בן קטונתא שהיה מקטני חסידים,משמת בן עזאי בטלו השקדנין משמת בן זומא בטלו הדרשנין משמת רשב"ג עלה גובאי ורבו צרות משמת רבי הוכפלו צרות,משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא, br br big strongהדרן עלך ערופה וסליקא לן מסכת סוטה /strong /big br br | |
|
84. Eusebius of Caesarea, Ecclesiastical History, 3.26.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 | 3.26.2. For he said that he was himself the Saviour, who had been sent down from invisible aeons for the salvation of men; and he taught that no one could gain the mastery over the world-creating angels themselves unless he had first gone through the magical discipline imparted by him and had received baptism from him. Those who were deemed worthy of this would partake even in the present life of perpetual immortality, and would never die, but would remain here forever, and without growing old become immortal. These facts can be easily learned from the works of Irenaeus. |
|
85. Diogenes Laertius, Lives of The Philosophers, 7.151, 7.156-7.157, 8.83, 10.63-10.67, 10.90 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •souls, and immortality •soul, immortal Found in books: Long (2019) 33, 82, 83; Schibli (2002) 221 | 7.151. Hence, again, their explanation of the mixture of two substances is, according to Chrysippus in the third book of his Physics, that they permeate each other through and through, and that the particles of the one do not merely surround those of the other or lie beside them. Thus, if a little drop of wine be thrown into the sea, it will be equally diffused over the whole sea for a while and then will be blended with it.Also they hold that there are daemons (δαίμονες) who are in sympathy with mankind and watch over human affairs. They believe too in heroes, that is, the souls of the righteous that have survived their bodies.of the changes which go on in the air, they describe winter as the cooling of the air above the earth due to the sun's departure to a distance from the earth; spring as the right temperature of the air consequent upon his approach to us; 7.156. And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. 8.83. He was the first to bring mechanics to a system by applying mathematical principles; he also first employed mechanical motion in a geometrical construction, namely, when he tried, by means of a section of a half-cylinder, to find two mean proportionals in order to duplicate the cube. In geometry, too, he was the first to discover the cube, as Plato says in the Republic. 10.63. Next, keeping in view our perceptions and feelings (for so shall we have the surest grounds for belief), we must recognize generally that the soul is a corporeal thing, composed of fine particles, dispersed all over the frame, most nearly resembling wind with an admixture of heat, in some respects like wind, in others like heat. But, again, there is the third part which exceeds the other two in the fineness of its particles and thereby keeps in closer touch with the rest of the frame. And this is shown by the mental faculties and feelings, by the ease with which the mind moves, and by thoughts, and by all those things the loss of which causes death. 10.64. Further, we must keep in mind that soul has the greatest share in causing sensation. Still, it would not have had sensation, had it not been somehow confined within the rest of the frame. But the rest of the frame, though it provides this indispensable condition for the soul, itself also has a share, derived from the soul, of the said quality; and yet does not possess all the qualities of soul. Hence on the departure of the soul it loses sentience. For it had not this power in itself; but something else, congenital with the body, supplied it to body: which other thing, through the potentiality actualized in it by means of motion, at once acquired for itself a quality of sentience, and, in virtue of the neighbourhood and interconnexion between them, imparted it (as I said) to the body also. 10.65. Hence, so long as the soul is in the body, it never loses sentience through the removal of some other part. The containing sheath may be dislocated in whole or in part, and portions of the soul may thereby be lost; yet in spite of this the soul, if it manage to survive, will have sentience. But the rest of the frame, whether the whole of it survives or only a part, no longer has sensation, when once those atoms have departed, which, however few in number, are required to constitute the nature of soul. Moreover, when the whole frame is broken up, the soul is scattered and has no longer the same powers as before, nor the same motions; hence it does not possess sentience either. 10.66. For we cannot think of it as sentient, except it be in this composite whole and moving with these movements; nor can we so think of it when the sheaths which enclose and surround it are not the same as those in which the soul is now located and in which it performs these movements. [He says elsewhere that the soul is composed of the smoothest and roundest of atoms, far superior in both respects to those of fire; that part of it is irrational, this being scattered over the rest of the frame, while the rational part resides in the chest, as is manifest from our fears and our joy; that sleep occurs when the parts of the soul which have been scattered all over the composite organism are held fast in it or dispersed, and afterwards collide with one another by their impacts. The semen is derived from the whole of the body.] 10.67. There is the further point to be considered, what the incorporeal can be, if, I mean, according to current usage the term is applied to what can be conceived as self-existent. But it is impossible to conceive anything that is incorporeal as self-existent except empty space. And empty space cannot itself either act or be acted upon, but simply allows body to move through it. Hence those who call soul incorporeal speak foolishly. For if it were so, it could neither act nor be acted upon. But, as it is, both these properties, you see, plainly belong to soul. 10.90. For it is not enough that there should be an aggregation or a vortex in the empty space in which a world may arise, as the necessitarians hold, and may grow until it collide with another, as one of the so-called physicists says. For this is in conflict with facts.The sun and moon and the stars generally were not of independent origin and later absorbed within our world, [such parts of it at least as serve at all for its defence]; but they at once began to take form and grow [and so too did earth and sea] by the accretions and whirling motions of certain substances of finest texture, of the nature either of wind or fire, or of both; for thus sense itself suggests. |
|
86. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22 | 64b. b as Rabbi Yishmael states only there, /b in the mishna, that three i se’a /i of barley are reaped on Shabbat, b as /b in that case b when /b one b limits /b the amount available b for eating, /b he likewise b limits /b the amount of b reaping. But here, when /b one b limits /b the amount b of eating /b by bringing the two figs, he also b increases /b the amount of b reaping. /b Therefore is it b certain /b that b we bring /b the ill person the b three /b figs attached by a single stem., strong MISHNA: /strong b The mitzva of the i omer /i is to bring /b the barley reaped for the meal offering b from /b fields b proximate /b to Jerusalem. If the barley b did not ripen /b in b the /b fields b proximate to Jerusalem, one brings it from any place /b in Eretz Yisrael. There was b an incident where the i omer /i came from Gaggot Tzerifin and /b the wheat for b the two loaves /b on i Shavuot /i came b from the valley of Ein Sokher. /b , strong GEMARA: /strong The Gemara asks: b What is the reason /b that the barley reaped for the i omer /i meal offering should ideally be brought from fields proximate to Jerusalem? The Gemara answers: b If you wish, say /b that it is b because /b the verse states: “And if you bring a meal offering of first fruits to the Lord, you shall bring for the meal offering of your first fruits grain in the ear parched with fire, even groats of the b fresh ear [ i karmel /i ]” /b (Leviticus 2:14). This indicates that the grain should be soft and fresh. Consequently it should be brought from close by, not from a place where it might become stale and hardened during a long journey., b And if you wish, say /b instead that the reason is b due to /b the principle that b one does not postpone /b performance of b the mitzvot. /b When presented with the opportunity to perform a mitzva, one should perform it immediately. Therefore, the barley for the mitzva of the i omer /i meal offering in the Temple should be brought from the first crop encountered outside of Jerusalem.,§ The mishna teaches: There was b an incident where the i omer /i came from Gaggot Tzerifin /b and the two loaves on i Shavuot /i came from the valley of Ein Sokher. b The Sages taught /b a i baraita /i that provides the background of this event: b When the kings of the Hasmonean monarchy besieged each other /b in their civil war, b Hyrcanus was outside of /b Jerusalem, besieging it, b and Aristoblus was inside. On each and every day they would lower dinars in a box /b from inside the city, b and /b those on the outside b would send up /b animals for them to bring the b daily offerings /b in the Temple., b A certain elderly man was there, /b in Jerusalem, b who was familiar with Greek wisdom. He communicated to /b those on the outside b by /b using words understood only by those proficient in b Greek wisdom. The elderly man said to them: As long as they are engaged with the /b Temple b service, they will not be delivered into your hands. /b Upon hearing this, b on the following day, /b when b they lowered dinars in a box, they sent up a pig to them. Once /b the pig b reached halfway /b up the b wall, it inserted its hooves /b into the wall and b Eretz Yisrael shuddered four hundred parasangs by four hundred parasangs. /b ,When the Sages saw this, b they said /b at b that time: Cursed is he who raises pigs, and cursed is he who teaches his son Greek wisdom. And /b it is b with regard to that time /b of civil war, in which the land was destroyed, that b we learned: An incident /b occurred b in which the i omer /i , /b the measure of barley brought as a communal offering on the sixteenth of Nisan, b came from Gaggot Tzerifim, and the two loaves /b offered on i Shavuot /i came b from the valley of Ein Sokher. /b Since no fresh barley grain was found in the fields immediately surrounding Jerusalem, it had to be brought from these outlying areas.,§ The Gemara relates another tradition with regard to that occasion when the i omer /i came from Gaggot Tzerifin and the two loaves from the valley of Ein Sokher: b When it came /b time to bring the b i omer /i /b meal offering, b they did not know from where /b they could b bring /b the b i omer /i /b grain, as all the surrounding fields were looted and ruined. The court publicly b proclaimed /b their difficulty. b A certain deaf-mute [ i ḥersha /i ] came /b forward and b stretched out one hand toward a roof, /b i gag /i in Hebrew, b and one hand toward a hut [ i atzerifa /i ]. Mordekhai said to /b the Sages: b Is there a place that is called Gaggot Tzerifin or Tzerifin Gaggot? They checked and found /b that there was such a place, and it contained fields of barley from which they were able to bring the i omer /i meal offering.,A similar incident occurred b when they needed to bring the two loaves, /b and b they did not know from where to bring /b the grain. Again the court publicly b proclaimed /b their difficulty, and b a certain deaf-mute came /b forward and b stretched out /b one b hand toward his eye [ i a’eineih /i ] and one hand toward a door latch [ i assikhera /i ]. Mordekhai said to /b the Sages: b And is there a place that is called: Ein Sokher, or Sokher Ayin? They checked and found /b that there was such a place, and it contained fields of wheat from which they were able to bring the two loaves.,The Gemara relates another story that demonstrates Mordekhai’s wisdom: Once, b a certain three women brought three nests /b for their obligatory offerings of pairs of pigeons or doves (see Leviticus 15:29). b One /b of them b said: /b This offering is b for my i ziva /i ; and one said: /b This if b for my i yamma /i ; and /b the last b one said: /b This is b for my i ona /i . /b ,The Sages b understood from /b the first woman’s statement: b For my i ziva /i , /b that she had experienced a discharge of uterine blood when not expecting her menstrual period, which would give her the status of b an actual i zava /i . /b From the second woman’s statement: b For my i yamma /i , /b they understood: b My actual i yamma /i , /b i.e., she was also a i ziva /i , as i yam /i can mean: Sea, or a flow of blood. From the third woman’s statement: b For my i ona /i , /b they came to the conclusion that she needed to bring a sacrifice b for her time [ i ona /i ] /b of completing her purification process from being a i zava /i . Accordingly, they understood b that all /b these women were obligated to bring b one sin offering and one burnt offering. /b , b Mordekhai said to /b the other Sages: b Perhaps /b the first woman b was endangered /b in the course b of /b her menstrual b flow [ i zov /i ]. /b Similarly, b perhaps /b the second woman b was endangered at sea [ i yam /i ]. /b Finally, b perhaps /b the third woman b was endangered through her eye [ i ayin /i ], /b as i ayin /i is phonetically similar to i ona /i . According to these explanations, each woman sought to bring a voluntary offering to give thanks to God for being saved from danger. If so, the appropriate offering in each case is not a sin offering, b as they are all burnt offerings. /b It b was checked and /b they b found /b that Mordekhai’s interpretation was in fact correct. |
|
87. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22| 82b. ואתא איהו תיקן חפיפה:,ושיהו רוכלין מחזרין בעיירות משום תכשיטי נשים כדי שלא יתגנו על בעליהם:,ותיקן טבילה לבעלי קריין דאורייתא הוא דכתיב (ויקרא טו, טז) ואיש כי תצא ממנו שכבת זרע ורחץ את בשרו במים דאורייתא הוא לתרומה וקדשים אתא הוא תיקן אפילו לדברי תורה:,עשרה דברים נאמרו בירושלים אין הבית חלוט בה ואינה מביאה עגלה ערופה ואינה נעשית עיר הנדחת,ואינה מטמאה בנגעים ואין מוציאין בה זיזין וגזוזטראות ואין עושין בה אשפתות ואין עושין בה כבשונות ואין עושין בה גנות ופרדסות חוץ מגנות וורדין שהיו מימות נביאים הראשונים ואין מגדלים בה תרנגולין ואין מלינין בה את המת,אין הבית חלוט בה דכתיב (ויקרא כה, ל) וקם הבית אשר לו חומה לצמיתות לקונה אותו לדורותיו וקסבר לא נתחלקה ירושלים לשבטים,ואינה מביאה עגלה ערופה דכתיב (דברים כא, א) כי ימצא חלל באדמה אשר ה' אלהיך נותן לך לרשתה וירושלים לא נתחלקה לשבטים,ואינה נעשית עיר הנדחת דכתיב (דברים יג, יג) עריך וירושלים לא נתחלקה לשבטים,ואינה מטמאה בנגעים דכתיב (ויקרא יד, לד) ונתתי נגע צרעת בבית ארץ אחוזתכם וירושלים לא נתחלקה לשבטים,ואין מוציאין בה זיזין וגזוזטראות מפני אהל הטומאה ומשום דלא ליתזקו עולי רגלים,ואין עושין בה אשפתות משום שקצים,ואין עושין בה כבשונות משום קוטרא,ואין עושין בה גנות ופרדסין משום סירחא,ואין מגדלין בה תרנגולין משום קדשים,ואין מלינין בה את המת גמרא:,אין מגדלין חזירים בכל מקום תנו רבנן כשצרו בית חשמונאי זה על זה היה הורקנוס מבפנים ואריסטובלוס מבחוץ ובכל יום היו משלשים להם בקופה דינרין והיו מעלין להם תמידים,היה שם זקן אחד שהיה מכיר בחכמת יוונית אמר להם כל זמן שעוסקין בעבודה אין נמסרים בידכם למחר שילשלו דינרין בקופה והעלו להם חזיר כיון שהגיע לחצי החומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה,באותה שעה אמרו ארור האיש שיגדל חזירים וארור האדם שילמד את בנו חכמת יוונית ועל אותה שעה שנינו מעשה שבא עומר מגנות הצריפין ושתי הלחם מבקעת עין סוכר:,וחכמת יוונית מי אסירא והתניא אמר רבי בארץ ישראל | 82b. b And /b Ezra b came /b and added to the Torah’s minimal obligation. He b instituted /b the requirement of b combing /b the hair even when it is known that it is not knotted and contains no repulsive substance.,The Gemara discusses the next of Ezra’s ordices: b And that peddlers should circulate through /b all b the towns. /b This Gemara explains that this is b because /b peddlers supply b women’s cosmetics, /b and therefore Ezra instituted this practice b so that /b women b should not become unattractive to their husbands. /b ,The Gemara analyzes the last of the ten ordices: b And he instituted /b the requirement of b immersion for those who experienced a seminal emission. /b The Gemara asks: But this b is /b required b by Torah law, as it is written: “And if the flow of seed go out from a man, then he shall bathe /b all b his flesh in water” /b (Leviticus 15:16). The Gemara answers: b By Torah law /b immersion b is /b required only if one wishes to partake b of i teruma /i or sacrificial /b meat. Ezra b came /b and further b instituted /b that immersion is necessary b even for /b reciting or studying b matters of Torah. /b ,§ The mishna teaches that one may not raise chickens in Jerusalem. The Gemara cites a i baraita /i that contains a list of other i halakhot /i that are unique to Jerusalem. b Ten matters were stated with regard to Jerusalem: A house /b situated b in /b Jerusalem does b not /b become b irredeemable /b one year after its sale. Those who sell houses in other walled cities have the right to buy back their property for one year after the transaction. If they fail to do so, the house becomes the permanent possession of the buyer (see Leviticus 25:29–30). This i halakha /i does not apply to houses in Jerusalem. b And /b its Elders do b not bring a heifer whose neck is broken /b as required when a murder victim is found near a city and the murderer is unknown (see Deuteronomy 21:1–9); b and /b it b cannot become an idolatrous city /b (see Deuteronomy 13:13–19).,The i baraita /i continues its list: b And /b a house in Jerusalem b cannot become ritually impure /b with the impurity b of leprous sores; and one may not build out projections or balconies [ i gezuztraot /i ] /b from houses that are b in it; and one may not establish garbage dumps in /b Jerusalem; b and one may not build kilns in it; and one may not plant gardens and orchards [ i pardesot /i ] in it, except for /b the b rose gardens that were /b already there b from the times of the early prophets; and one may not raise chickens in it; and /b finally, b one may not leave a corpse overnight in /b Jerusalem.,The Gemara discusses these ten i halakhot /i pertaining to Jerusalem, one by one: b A house /b situated b in /b it does b not /b become b irredeemable /b one year after its sale. The reason is b that it is written: /b “And if it is not redeemed within the space of a full year, then b the house /b that is in the b walled /b city b shall be made sure in perpetuity to him who bought it, throughout his generations” /b (Leviticus 25:30). b And /b the i tanna /i who taught this i baraita /i b maintains /b that b Jerusalem was not apportioned to /b any single one of b the tribes /b of Israel; rather, it is considered common property. Since no one has ancestral ownership of any house in Jerusalem, its houses cannot be sold permanently.,The Gemara analyzes the next i halakha /i : b And /b its inhabitants do b not bring a heifer whose neck is broken. /b The reason is b that it is written: “If one is found slain in the land that the Lord your God gives you to possess it” /b (Deuteronomy 21:1). b And, /b again, the i tanna /i who taught this i baraita /i b maintains /b that b Jerusalem was not apportioned to /b any one of b the tribes /b of Israel. Therefore, it is not included in the description: “The land that the Lord your God gives you to possess it.”,The i baraita /i states: b And /b it b cannot become an idolatrous city. /b The reason is b that it is written, /b in the introduction of the passage dealing with the i halakha /i of an idolatrous city: “If you shall hear tell concerning one of b your cities, /b which the Lord your God gives you to dwell there” (Deuteronomy 13:13). b And /b the i tanna /i who taught this i baraita /i maintains that b Jerusalem was not apportioned to /b any one of b the tribes /b of Israel. It is therefore not included in the description “one of your cities, which the Lord your God gives you to dwell there.”,The i baraita /i further teaches: b And /b a house in Jerusalem does b not become ritually impure /b with the impurity b of leprous sores. /b The reason is b that it is written: “And I put the plague of leprosy in a house of the land of your possession” /b (Leviticus 14:34). b And /b the i tanna /i who taught this i baraita /i maintains that b Jerusalem was not apportioned to /b any one of b the tribes /b of Israel. It is there-fore not included in the description “a house of the land of your possession.”,The Gemara discusses the next i halakha /i : b And one may not build out projections or balconies /b from houses that are b in /b Jerusalem. The Gemara provides two reasons for this prohibition. First, it is b due to /b the danger of contracting b ritual impurity /b by being in b the /b same b tent /b as a corpse, i.e., under the same roof, in which case the impurity spreads to all items under the roof. If even a small part of a corpse is under a balcony, everyone who passes under that balcony is rendered impure. Many people come to Jerusalem to sacrifice offerings, and they must maintain a state of ritual purity. The other reason is b so that those /b great crowds of b pilgrims not be injured /b by colliding with the projections.,The next i halakha /i pertaining to Jerusalem is: b And one may not establish garbage dumps in it. /b The Gemara explains that the reason is b due to /b the b repugt creatures /b that are attracted to such heaps and impart ritual impurity upon their death.,The i baraita /i states: b And one may not build kilns in /b Jerusalem. The reason is b due to the /b unsightly b smoke /b produced by kilns. The Sages sought to preserve the beauty of Jerusalem and the Temple.,The i baraita /i teaches: b And one may not plant gardens and orchards in it. /b This is b due to the odor /b emitted by these places, either from discarded weeds or from fertilizer.,The next i halakha /i on the list is: b And one may not raise chickens in /b Jerusalem. The Gemara explains that this is b due to the sacrificial /b meat that is consumed in Jerusalem. Since chickens peck in the garbage, they are likely to pick up items that impart ritual impurity and bring them into contact with the consecrated food, which may not be eaten in an impure state.,The Gemara discusses the last i halakha /i : b And one may not leave a corpse overnight in it. /b The Gemara notes that this prohibition is b a tradition; /b there is no known explanation for it.,§ The mishna teaches that b one may not raise pigs anywhere. The Sages taught /b in a i baraita /i the background for this i halakha /i : b When /b the members of b the house of Hasmonean /b monarchy b were at war with each other, Hyrcanus, /b one of the parties to this war, b was inside /b the besieged Jerusalem, b while /b his brother b Aristobulus, /b the other contender to the throne, was b on the outside. And every day /b the people inside b would lower down money in a box /b from the Temple walls, to purchase sheep to sacrifice, b and /b those on other side b would /b take the money and b send up /b sheep b to them /b over the wall for the b daily offerings. /b , b There was a certain elder there who was familiar with Greek wisdom, /b and b he said /b to those besieging Jerusalem: b As long as they occupy themselves with the /b Temple b service, they will not be delivered into your hands. The next day they lowered down money in a box /b as usual, b but /b this time b they sent up to them a pig. When the pig reached to the midpoint of the /b Temple b wall it stuck its hooves into the wall, and Eretz Yisrael quaked /b over an area of b four hundred parasangs by four hundred parasangs. /b , b At that time /b the Sages b said: Cursed be the man who raises pigs, and cursed be the man who teaches his son Greek wisdom. And /b it was b concerning that time /b of siege that b we learned /b in a mishna: There was b an incident /b in which the barley for the b i omer /i offering came from the gardens of Tzerifin, /b far from Jerusalem, b and /b the wheat for b the two loaves /b of i Shavuot /i was brought b from the valley of Ein Sokher. /b Barley and wheat could not be brought from any nearer because the besiegers had destroyed all the produce around Jerusalem. This concludes the i baraita /i .,The Gemara asks a question with regard to this i baraita /i : b And is /b it really b prohibited /b to study b Greek wisdom? But isn’t it taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b said: In Eretz Yisrael, /b |
|
| 88. Porphyry, Life of Plotinus, 23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, divine (immortal) element in the Found in books: Dillon and Timotin (2015) 19 |
| 89. Eusebius of Caesarea, Preparation For The Gospel, 11.28.7-11.28.10, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 33, 82 |
| 90. Eusebius of Caesarea, Demonstration of The Gospel, 4.14.1, 6.15.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 |
| 91. Iamblichus, Concerning The Mysteries, 5.26 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, divine (immortal) element in the Found in books: Dillon and Timotin (2015) 17, 116 |
| 92. Iamblichus, Life of Pythagoras, 240 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •immortality of soul Found in books: Bricault and Bonnet (2013) 64 |
| 93. Pseudo-Justinus, On The Resurrection, 8 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Mcglothlin (2018) 92 |
| 94. Eusebius of Caesarea, De Laudibus Constantini, 15.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 |
| 95. Plotinus, Enneads, 2.9.6, 2.9.10, 3.1.2, 3.1.8, 3.4-3.5, 6.8.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gerson and Wilberding (2022) 26; Harte (2017) 260; Schibli (2002) 221, 228, 248 |
| 96. Eusebius of Caesarea, De Ecclesiastica Theologia, 244.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 |
| 97. Eusebius of Caesarea, Commentary On Psalms, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 314 |
| 98. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), 55.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 |
| 99. Theodoret of Cyrus, Compendium Against Heresies, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 572 |
| 100. Didymus, Comm. In Eccl., 2018-05-0600:00:00, 156 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ramelli (2013) 305 |
| 101. Macrobius, Commentary On The Dream of Scipio, 1.12.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •immortality of the soul Found in books: Stuckenbruck (2007) 573 |
| 102. Augustine, Contra Academicos, 3.38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •souls, and immortality Found in books: Long (2019) 82 |
| 103. Proclus, In Platonis Alcibiadem, 51.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •soul, divine (immortal) element in the Found in books: Dillon and Timotin (2015) 17 |
| 104. Aenas of Gaza, Theophrastus Sive De Animarum Immortalitate Et Corporum Resurrectione Dialogus, 12, 16 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002) 292 |
| 105. Proclus, Hymni, 1.20, 1.25, 1.30, 1.41, 3.3, 3.6, 4.3, 4.6, 4.8, 4.10, 6.10, 7.14, 7.29, 7.32, 7.46-7.47 (5th cent. CE - 5th cent. CE) Tagged with subjects: •soul, immortality of the soul Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 389 |
| 106. Damaskios, In Phaedonem (Versio 1), 1.183-1.206, 1.252, 1.252.16-1.252.22, 1.442, 10.1.2-10.1.11, 10.3.19, 12.2.15-12.2.18 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Long (2019) 49 |
| 107. Proclus, Commentary On Plato'S Republic, 2.338.21-2.338.24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021) 227 |
| 108. Proclus, In Platonis Timaeum Commentarii, 1.209.21-1.209.26, 1.211.25-1.211.26, 1.212.19-1.212.25, 1.213.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •soul, divine (immortal) element in the Found in books: Dillon and Timotin (2015) 17, 19, 116, 153 |
| 109. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021) 226 |
| 110. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •soul, immortality of Found in books: Edmonds (2004) 159, 160 |
| 111. Epicurus, Letter To Menoeceus, 135 Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 168 |
| 112. Epigraphy, Seg, 37.851 Tagged with subjects: •soter (bishop of rome), soul, immortality of Found in books: Hahn Emmel and Gotter (2008) 258 |
| 114. Epigraphy, Lazzarini, Formule, None Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 314 |
| 115. Cicero, On Academic Scepticism, 2.135 Tagged with subjects: •souls, and immortality Found in books: Long (2019) 162 |
| 116. Hyperides, Funeral Oration, 43 Tagged with subjects: •souls, and immortality Found in books: Long (2019) 162 |
| 117. Epiphanius, On The Faith, 9.40 Tagged with subjects: •souls, and immortality Found in books: Long (2019) 83 |
| 120. Salustius, On The Gods, 20.3.1-20.3.6 Tagged with subjects: •soul, immortal Found in books: Joosse (2021) 227 |
| 123. Menekles of Bark, Fgrh, 22.11 Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 203 |
| 124. Menander, Supra. Schol. Hesiod, Op., 387.14 Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 203 |
| 125. John Chrysostom, Fragmenta In Jeremiam, 70 Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 728 |
| 126. Anon., Pesiqta De Rav Kahana, 15.5 Tagged with subjects: •immortality of soul, difference between greek and jewish view of Found in books: Feldman (2006) 22 |
| 127. Calcidius, In Tim., None Tagged with subjects: •nan Found in books: Schibli (2002) 228 |
| 128. Stoic School, Stoicor. Veter. Fragm., 1.146, 2.807, 2.809, 2.817, 2.912, 2.946, 2.1101 Tagged with subjects: •souls, and immortality •soul, immortal Found in books: Long (2019) 82, 83; Schibli (2002) 228, 234 |
| 129. Maximus Tyrius, Dialexeis, None Tagged with subjects: •nan Found in books: Schibli (2002) 221 |
| 131. Plato, Second Letter, None Tagged with subjects: •soul, immortality of Found in books: Edmonds (2004) 159 |
| 132. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Ramelli (2013) 204 |
| 133. Stobaeus, Eclogues, 2.49.8-2.49.25 Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 163 |
| 134. Papyri, Cpj, 168 Tagged with subjects: •soul, immortality of Found in books: Ramelli (2013) 572 |
| 135. Gregory of Nyssa, Ar, 3349, 6689, 6993, 1328 Tagged with subjects: •nan Found in books: Schultz and Wilberding (2022) 259 |
| 136. Epicurus, Letters, 489 Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 171 |
| 137. Epicurus, Letter To Herodotus, 35 Tagged with subjects: •soul, part, mortal/immortal Found in books: Frede and Laks (2001) 171 |
| 138. Dead Sea Scrolls, 4Q358, 115, 141, 79, 90, 114 Tagged with subjects: •nan Found in books: Ramelli (2013) 305 |
| 139. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 105-107, 109-115, 108 Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 496 |
