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Tiresias: The Ancient Mediterranean Religions Source Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
intellect, intelligence, of beasts Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 46, 125, 138, 143, 144, 145, 146, 147, 150, 151, 152, 154, 155, 156, 157, 158, 159, 160, 161, 163, 164
intellect, intelligible Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 132, 255, 266, 268, 269, 270, 271, 272, 276, 277
intellect/intelligence, intelligible, , νοῦς, as itself Kelsey (2021), Mind and World in Aristotle's De Anima 130, 131
intellect/intelligence, νοῦς, as lacking an organ Kelsey (2021), Mind and World in Aristotle's De Anima 151
intellect/intelligence, νοῦς, as measure Kelsey (2021), Mind and World in Aristotle's De Anima 23, 84, 85, 152, 154, 155, 156, 163
intellect/intelligence, νοῦς, as simple/separate/unmixed Kelsey (2021), Mind and World in Aristotle's De Anima 23, 131, 148, 149, 150, 151, 152
intellect/intelligence, νοῦς, as εἶδος εἰδῶν Kelsey (2021), Mind and World in Aristotle's De Anima 4, 23, 84, 85, 152, 154, 155, 156, 163
intelligence Jouanna (2012), Greek Medicine from Hippocrates to Galen, 100, 202
Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 17, 18, 22, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 38, 40, 63, 79
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 55, 120, 166
intelligence, account of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 214
intelligence, associated with, cold Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 153
intelligence, degrees of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 215
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 222, 225, 228
intelligence, different degrees of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200
intelligence, gnōmē, nous, phronēsis Wolfsdorf (2020), Early Greek Ethics, 151, 335
intelligence, gnōmē, nous, phronēsis, in antiphon Wolfsdorf (2020), Early Greek Ethics, 160, 161, 164, 165, 166
intelligence, gradualist view on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 222, 231
intelligence, intellect Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114, 115, 117, 136, 178, 191
intelligence, intelligent, , also Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 11, 18, 23, 33, 90, 92, 94, 95, 106, 113, 135
intelligence, location, of soul and Jouanna (2012), Greek Medicine from Hippocrates to Galen, 205
intelligence, maps, and military Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 205
intelligence, modes and degrees of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200, 201
intelligence, nous Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 467, 468, 469, 470, 471, 472, 473, 474, 476, 477, 478, 479, 487, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 509, 510, 511, 512, 513, 514, 515, 517, 520, 521
intelligence, of adam and eve Nisula (2012), Augustine and the Functions of Concupiscence, 157
intelligence, of animals van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 226, 231, 232
intelligence, of the soul Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200
intelligence, perturbation of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 243
intelligence, phronēsis, wisdom Wolfsdorf (2020), Early Greek Ethics, 14, 183, 184, 416, 417
intelligence, plotinus' view of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 138, 139
intelligence, regimen, influence on Jouanna (2012), Greek Medicine from Hippocrates to Galen, 223
intelligence, typology of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 200
intelligence”, mētis, gr. “cunning Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 372, 396
intelligent, and divine, parmenides, what is, as Tor (2017), Mortal and Divine in Early Greek Epistemology, 290, 300, 301, 307, 308, 315, 316, 344
intelligent, design Gee (2013), Aratus and the Astronomical Tradition, 13, 69, 80, 107
Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 157, 210
Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 155, 162
intelligent, divine governance, xenophanes, on Tor (2017), Mortal and Divine in Early Greek Epistemology, 137, 138, 139
intelligent, euboulia deliberation Pucci (2016), Euripides' Revolution Under Cover: An Essay, 106, 110, 116, 131
intelligent, fire Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 68, 371, 386, 388, 486, 489, 525, 528, 537, 538, 539, 540
intelligibility Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 102, 112, 122, 123, 125, 133, 140, 141
intelligibility, existence, huparxis, ὕπαρξις‎, and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 100, 101
intelligibility, in alêtheia, parmenides, intelligence, and Tor (2017), Mortal and Divine in Early Greek Epistemology, 304, 305, 306, 307, 308
intelligibility, of divine performance Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 5
intelligible Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 49, 68, 143, 166, 168, 219, 233, 235, 248, 256
intelligible, / noetic and noeric gods", intellectual and Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 308, 341, 345
intelligible, / noetic gods Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 34, 305, 308, 323, 333, 341, 344, 345, 346
intelligible, alcinous on the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 108
intelligible, archetype, object Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 330, 331, 332, 333, 386, 387, 404, 411, 422, 598, 603
intelligible, beauty d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 226, 276, 284, 289
intelligible, being-life-intellect d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 93, 101, 103, 107, 109, 119
intelligible, being-life-intellect and the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 108, 119, 123, 226
intelligible, causation Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 36, 44
intelligible, city/state, heavenly Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 95, 155, 176
intelligible, contemplation, theôria, θεωρία‎, of the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 212, 213, 229, 261
intelligible, content of nous Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 68
intelligible, cosmos Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 255, 266, 268, 269, 270, 271, 272, 276, 277
intelligible, demiurge d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 151
intelligible, forms d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 100, 101, 102, 103, 104
intelligible, forms, demiurge, and Hoenig (2018), Plato's Timaeus and the Latin Tradition, 31
intelligible, forms, platonic Hoenig (2018), Plato's Timaeus and the Latin Tradition, 178
intelligible, god Schibli (2002), Hierocles of Alexandria, 281
intelligible, god, νοητός Schibli (2002), Hierocles of Alexandria, 342
intelligible, harmony, perceptible vs d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 179, 282
intelligible, hierarchy in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 100
intelligible, humans access to, noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 132, 133
intelligible, intelligence, objects, as activities of Kelsey (2021), Mind and World in Aristotle's De Anima 21, 130, 131, 132, 133, 134, 135, 136, 137, 138, 140, 141
intelligible, intelligible, objects, as not equally Kelsey (2021), Mind and World in Aristotle's De Anima 123, 132
intelligible, knowledge of noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 79
intelligible, life/life, zôê, ζωή‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 86, 94, 140, 261
intelligible, living being-life-intellect d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102, 127, 140, 149, 150, 151, 159, 225
intelligible, matter Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 371, 384, 575, 598, 599, 600, 601, 605
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 20, 25
intelligible, matter, hulê, ὕλη‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 195
intelligible, matter, origen, on unformed Hoenig (2018), Plato's Timaeus and the Latin Tradition, 24
intelligible, matter, “heaven” as, calcidius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 240, 241
intelligible, motion/change, kinêsis, κίνησις‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 66
intelligible, music d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 179
intelligible, nature, heaven, as Hoenig (2018), Plato's Timaeus and the Latin Tradition, 240, 241
intelligible, nature, “heaven” as Hoenig (2018), Plato's Timaeus and the Latin Tradition, 240, 241
intelligible, noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 58, 59
intelligible, noetic, and all in all d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 60
intelligible, noetic, and angelic species d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 220
intelligible, noetic, and definition d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 175
intelligible, noetic, and intellective d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 58, 74
intelligible, noetic, and mathematics d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 172, 175, 181
intelligible, noetic, and the timaeus d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102
intelligible, noetic, as causes d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 81, 161
intelligible, noetic, as sameness d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 129, 138
intelligible, noetic, as silence d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 231
intelligible, noetic, as unparticipated d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 77
intelligible, noetic, cosmos d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 127
intelligible, noetic, god, theoi, θεοί‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 231, 232, 236, 261
intelligible, noetic, located outside heaven d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 231
intelligible, noetic, manner, noêtôs, in an νοητῶς‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 104
intelligible, noetic, vs. distinction d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 82
intelligible, noetic, vs. sensible/physical d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 57, 126, 129, 130, 140, 196, 284, 285
intelligible, noetic, world d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 74, 89
intelligible, objects Segev (2017), Aristotle on Religion, 43, 44, 45, 46, 61, 99
intelligible, objects, as essences Kelsey (2021), Mind and World in Aristotle's De Anima 21, 124, 146, 147, 148, 149
intelligible, objects, as separate from matter Kelsey (2021), Mind and World in Aristotle's De Anima 132, 133, 134, 135
intelligible, objects, as simple/separate/unmixed Kelsey (2021), Mind and World in Aristotle's De Anima 21
intelligible, objects, as understood in images Kelsey (2021), Mind and World in Aristotle's De Anima 136, 152
intelligible, objects, noetic soul/capacity Segev (2017), Aristotle on Religion, 96, 97
intelligible, objects, practical intellect Segev (2017), Aristotle on Religion, 106, 107, 108
intelligible, objects, theoretical/contemplative intellect Segev (2017), Aristotle on Religion, 13, 19, 20, 25, 99, 106, 108, 109, 118, 164
intelligible, omens Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 98
intelligible, paradigm Hoenig (2018), Plato's Timaeus and the Latin Tradition, 209
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102, 103, 111, 115, 117, 142, 144, 145, 152, 247, 271, 273, 284
intelligible, plato on, noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99
intelligible, plotinus on, noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 99, 261
intelligible, plotinus, neoplatonist, part of soul undescended from world, uninterruptedly contemplates without our normally being conscious of it Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 203, 205
intelligible, procession from, noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 82
intelligible, qualities, creation, of immaterial and Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 103
intelligible, reading Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 152, 153, 155, 156, 167, 168, 169, 170
intelligible, realities/being Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 90, 132, 170, 278, 289
intelligible, realities/being, god Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 286
intelligible, realities/being, worlds/creation Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105, 112, 113, 114, 115, 116, 126, 278, 288, 289, 290
intelligible, realm Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 15, 69, 71, 89, 172, 173, 182, 190, 203, 206, 310, 311, 312, 314, 315, 320, 321, 322, 333, 342, 346, 411, 416, 418, 419, 422, 423, 424, 427, 446, 447, 450, 455, 456, 495, 526, 536, 537, 538, 540, 544, 545, 570, 571, 596, 597
intelligible, sensible, bodily movements King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 78
intelligible, sphere, universe, distinct from Hoenig (2018), Plato's Timaeus and the Latin Tradition, 177
intelligible, triad, life/life, zôê, ζωή‎, as second d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 101
intelligible, union with, noetic d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 231, 232, 236, 274
intelligible, vs sensation/the sensible, intellect/the Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 174, 178, 188
intelligible, world Dillon and Timotin (2015), Platonic Theories of Prayer, 73, 83, 85, 112, 182
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 151, 166
intelligible, world, ascent, to Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 155
intelligible, world, soul, in Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 155
intelligible/essential, logos/logoi, reason principle, λόγος‎/λόγοι‎, ousiôdês, οὐσιώδης‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 172, 176, 181, 192, 195
intelligible/forms, in chaldaean oracles d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 113, 216, 217, 218, 219, 232
intelligible/noetic, cosmos Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 96, 97, 123, 166, 236
intelligible/real, astronomy plate hyperastronomy plate d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 63, 175, 181
intelligibles, name, onoma, ὄνομα‎, signifying d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 187, 191
intelligibles, ή τών νοητών vision of the θεά Schibli (2002), Hierocles of Alexandria, 341
intelligibly, non- vitally, existentially d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 252
intelligibly, pre vitally, existentially d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 28, 83, 101, 151, 152, 155, 264, 274
intelligibly, self-constituted vitally, existentially d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 68
intelligibly, vitally, existentially d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 101
intelligibly, vitally, existentially in time and space d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121, 123, 126, 224, 233
intelligibly, vitally, existentially of number d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 130
intelligibly, vitally, existentially of soul d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 132
intelligibly, vitally, existentially of substrate d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 156
intelligibly, vitally, existentially of the one d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 76, 89, 125
intelligibly, vitally, existentially requires cause and goal d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 249, 251
rational/intelligent, beings Schibli (2002), Hierocles of Alexandria, 331, 332, 339, 340, 341
rational/intelligent, beings, distinct according to nature Schibli (2002), Hierocles of Alexandria, 332
rational/intelligent, beings, thinking/thought of νοεῖν / νόησις Schibli (2002), Hierocles of Alexandria, 341
rational/intelligent, beings, unity of Schibli (2002), Hierocles of Alexandria, 332

List of validated texts:
24 validated results for "intelligent"
1. Hebrew Bible, Genesis, 1.1, 1.27 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Intelligible, archetype, object • Matter, intelligible • cosmos, intelligible/noetic • heaven, as intelligible nature • matter, “heaven” as intelligible (Calcidius) • nature, “heaven” as intelligible

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 404, 575; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 123; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 241

sup>
1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃'' None		sup>
1.1 In the beginning God created the heaven and the earth.
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.'' None
2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alcinous on the Intelligible • Being-Life-Intellect and the Intelligible • Intellect,intelligible • Intelligible • Intelligible (noetic) and the Timaeus • Intelligible (noetic) vs. sensible/physical • Intelligible Being-Life-Intellect • Intelligible Living Being-Life-Intellect • Intelligible, archetype, object • Intelligible, realm • cosmos, intelligible/noetic • humans access to Intelligible (noetic) • intelligence (nous) • intelligibility • intelligible Demiurge • intelligible Forms • intelligible Paradigm • intelligible beauty • intelligible realities/being, worlds/creation • intelligible reality, of processes • intelligible world • intelligible-intellective god (theoi, θεοί‎) • intelligibly, vitally, existentially of the One • intelligibly, vitally, existentially requires cause and goal • pre intelligibly, vitally, existentially

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172, 173, 332, 423, 495; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 467, 468, 474, 479; Fowler (2014), Plato in the Third Sophistic, 196, 197, 267; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 96, 166; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 109; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 132; Sattler (2021), Ancient Ethics and the Natural World, 37; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102, 107, 108, 125, 133, 144, 151, 155, 251, 284; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 288

28a ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης' 28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ 29a ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται· 30a παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· 39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 41e ἔνειμέν θʼ ἑκάστην πρὸς ἕκαστον, καὶ ἐμβιβάσας ὡς ἐς ὄχημα τὴν τοῦ παντὸς φύσιν ἔδειξεν, νόμους τε τοὺς εἱμαρμένους εἶπεν αὐταῖς, ὅτι γένεσις πρώτη μὲν ἔσοιτο τεταγμένη μία πᾶσιν, ἵνα μήτις ἐλαττοῖτο ὑπʼ αὐτοῦ, δέοι δὲ σπαρείσας αὐτὰς εἰς τὰ προσήκοντα ἑκάσταις ἕκαστα ὄργανα χρόνων 42e προσγενέσθαι, τοῦτο καὶ πάνθʼ ὅσα ἀκόλουθα ἐκείνοις ἀπεργασαμένους ἄρχειν, καὶ κατὰ δύναμιν ὅτι κάλλιστα καὶ ἄριστα τὸ θνητὸν διακυβερνᾶν ζῷον, ὅτι μὴ κακῶν αὐτὸ ἑαυτῷ γίγνοιτο αἴτιον. ΤΙ. μένοντος δὲ νοήσαντες οἱ παῖδες τὴν τοῦ πατρὸς τάξιν ἐπείθοντο αὐτῇ, καὶ λαβόντες ἀθάνατον ἀρχὴν θνητοῦ ζῴου, μιμούμενοι τὸν σφέτερον δημιουργόν, πυρὸς καὶ γῆς ὕδατός τε καὶ ἀέρος ἀπὸ τοῦ κόσμου δανειζόμενοι 51e δύο δὴ λεκτέον ἐκείνω, διότι χωρὶς γεγόνατον ἀνομοίως τε ἔχετον. τὸ μὲν γὰρ αὐτῶν διὰ διδαχῆς, τὸ δʼ ὑπὸ πειθοῦς ἡμῖν ἐγγίγνεται· καὶ τὸ μὲν ἀεὶ μετʼ ἀληθοῦς λόγου, τὸ δὲ ἄλογον· καὶ τὸ μὲν ἀκίνητον πειθοῖ, τὸ δὲ μεταπειστόν· καὶ τοῦ μὲν πάντα ἄνδρα μετέχειν φατέον, νοῦ δὲ θεούς, ἀνθρώπων δὲ γένος βραχύ τι. ΤΙ. τούτων δὲ οὕτως ἐχόντων 92c εἰληχότων. καὶ κατὰ ταῦτα δὴ πάντα τότε καὶ νῦν διαμείβεται τὰ ζῷα εἰς ἄλληλα, νοῦ καὶ ἀνοίας ἀποβολῇ καὶ κτήσει μεταβαλλόμενα. ' None28a and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity' 28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible 29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical. 30a For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, 39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 41e and setting them each as it were in a chariot He showed them the nature of the Universe, and declared unto them the laws of destiny,—namely, how that the first birth should be one and the same ordained for all, in order that none might be slighted by Him; and how it was needful that they, when sown each into his own proper organ of time, should grow into the most god-fearing of living creatures; 42e and of governing this mortal creature in the fairest and best way possible, to the utmost of their power, except in so far as it might itself become the cause of its own evils. Tim. And as He thus abode, His children gave heed to their Father’s command and obeyed it. They took the immortal principle of the mortal living creature, and imitating their own Maker, they borrowed from the Cosmos portions of fire and earth and water and air, 51e Now these two Kinds must be declared to be two, because they have come into existence separately and are unlike in condition. For the one of them arises in us by teaching, the other by persuasion; and the one is always in company with true reasoning, whereas the other is irrational; and the one is immovable by persuasion, whereas the other is alterable by persuasion; and of the one we must assert that every man partakes, but of Reason only the gods and but a small class of men. Tim. This being so, we must agree that One Kind 92c into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason. ' None
3. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • intelligence • intelligence, different degrees of • intelligence, modes and degrees of • intelligence, of the soul • intelligence, typology of

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 100, 200; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 120
4. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • intelligible Life/life (zôê, ζωή‎) • intelligible realities/being, worlds/creation • intelligible-intellective god (theoi, θεοί‎)

 Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 94; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 290
5. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Cosmos, intelligible • Intellect,intelligible • Intelligible • Intelligible (noetic) as unparticipated • Intelligible, realm

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 314, 455; Fowler (2014), Plato in the Third Sophistic, 188, 196; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 272; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 77
6. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • animals, intelligence of • intellect/intelligence (νοῦς), as εἶδος εἰδῶν • intelligence (also intelligent)

 Found in books: Kelsey (2021), Mind and World in Aristotle's De Anima 4; Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 92; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 226
7. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Is apatheia intelligible? • intelligible objects, practical intellect • intelligible objects, theoretical/contemplative intellect

 Found in books: Segev (2017), Aristotle on Religion, 106, 107; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 187
8. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Being-Life-Intellect and the Intelligible • Intelligible Being-Life-Intellect • intelligible objects, theoretical/contemplative intellect

 Found in books: Segev (2017), Aristotle on Religion, 13; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 119
9. Cicero, On The Nature of The Gods, 2.22 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Intellect, intelligence • intelligent design

 Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 115; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 210

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2.22 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? "" None
10. Philo of Alexandria, On The Creation of The World, 15-31, 35, 46 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Intelligible, realm • cosmos, intelligible/noetic • heaven, as intelligible nature • intelligible • intelligible realities/being, worlds/creation • matter, “heaven” as intelligible (Calcidius) • nature, “heaven” as intelligible

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 233; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172, 182; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 97, 236; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 240; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105, 115

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15 And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit. IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show: '16 for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. 17 But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed--the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings. 18 Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him, and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood, making the corporeal substances to resemble each of the incorporeal ideas. 19 Now we must form a somewhat similar opinion of God, who, having determined to found a mighty state, first of all conceived its form in his mind, according to which form he made a world perceptible only by the intellect, and then completed one visible to the external senses, using the first one as a model. V. 20 As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? 21 And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything." 22 For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea. VI. 23 And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. 24 And if any one were to desire to use more undisguised terms, he would not call the world, which is perceptible only to the intellect, any thing else but the reason of God, already occupied in the creation of the world; for neither is a city, while only perceptible to the intellect, anything else but the reason of the architect, who is already designing to build one perceptible to the external senses, on the model of that which is so only to the intellect-- 25 this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. 26 Moses says also; "In the beginning God created the heaven and the earth:" taking the beginning to be, not as some men think, that which is according to time; for before the world time had no existence, but was created either simultaneously with it, or after it; for since time is the interval of the motion of the heavens, there could not have been any such thing as motion before there was anything which could be moved; but it follows of necessity that it received existence subsequently or simultaneously. It therefore follows also of necessity, that time was created either at the same moment with the world, or later than it--and to venture to assert that it is older than the world is absolutely inconsistent with philosophy. 27 But if the beginning spoken of by Moses is not to be looked upon as spoken of according to time, then it may be natural to suppose that it is the beginning according to number that is indicated; so that, "In the beginning he created," is equivalent to "first of all he created the heaven;" for it is natural in reality that that should have been the first object created, being both the best of all created things, and being also made of the purest substance, because it was destined to be the most holy abode of the visible Gods who are perceptible by the external senses; 28 for if the Creator had made everything at the same moment, still those things which were created in beauty would no less have had a regular arrangement, for there is no such thing as beauty in disorder. But order is a due consequence and connection of things precedent and subsequent, if not in the completion of a work, at all events in the intention of the maker; for it is owing to order that they become accurately defined and stationary, and free from confusion. 29 In the first place therefore, from the model of the world, perceptible only by intellect, the Creator made an incorporeal heaven, and an invisible earth, and the form of air and of empty space: the former of which he called darkness, because the air is black by nature; and the other he called the abyss, for empty space is very deep and yawning with immense width. Then he created the incorporeal substance of water and of air, and above all he spread light, being the seventh thing made; and this again was incorporeal, and a model of the sun, perceptible only to intellect, and of all the lightgiving stars, which are destined to stand together in heaven. VIII. 30 And air and light he considered worthy of the pre-eminence. For the one he called the breath of God, because it is air, which is the most life-giving of things, and of life the causer is God; and the other he called light, because it is surpassingly beautiful: for that which is perceptible only by intellect is as far more brilliant and splendid than that which is seen, as I conceive, the sun is than darkness, or day than night, or the intellect than any other of the outward senses by which men judge (inasmuch as it is the guide of the entire soul), or the eyes than any other part of the body. 31 And the invisible divine reason, perceptible only by intellect, he calls the image of God. And the image of this image is that light, perceptible only by the intellect, which is the image of the divine reason, which has explained its generation. And it is a star above the heavens, the source of those stars which are perceptible by the external senses, and if any one were to call it universal light he would not be very wrong; since it is from that the sun and the moon, and all the other planets and fixed stars derive their due light, in proportion as each has power given to it; that unmingled and pure light being obscured when it begins to change, according to the change from that which is perceptible only by the intellect, to that which is perceptible by the external senses; for none of those things which are perceptible to the external senses is pure. IX.
35 But when light came, and darkness retreated and yielded to it, and boundaries were set in the space between the two, namely, evening and morning, then of necessity the measure of time was immediately perfected, which also the Creator called "day." and He called it not "the first day," but "one day;" and it is spoken of thus, on account of the single nature of the world perceptible only by the intellect, which has a single nature. X.
46 "Let them run over in their minds the first creation of the universe, when, before the sun or the moon existed, the earth brought forth all kinds of plants and all kinds of fruits: and seeing this in their minds let them hope that it will again also bring forth such, according to the appointment of the Father, when it shall seem good to him, without his having need of the aid of any of the sons of men beneath the heavens, to whom he has given powers, though not absolute ones." For as a charioteer holding the reigns or a helmsman with his hand upon the rudder, he guides everything as he pleases, in accordance with law and justice, needing no one else as his assistant; for all things are possible to God. XV. ' None
11. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Intelligible, realm • intelligible

 Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 219; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172

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8 There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word. '' None
12. Philo of Alexandria, That God Is Unchangeable, 47 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • intelligence (διάνοια), Philo of Alexandria on • world, intelligible

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 91; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 345

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47 for that is the only quality in us which the Father, who created us, thought deserving of freedom; and, unloosing the bonds of necessity, he let it go unrestrained, bestowing on it that most admirable gift and most connected with himself, the power, namely, of spontaneous will, as far as he was able to receive it; for the irrational animals, in whose soul there is not that especial gift tending to freedom, namely, mind, are put under the yoke and have bridles put in their mouths, and so are given unto men to be their slaves, as servants are given to their masters. But man, who has had bestowed on him a voluntary and self-impelling intellect, and who for the most part puts forth his energies in accordance with deliberate purpose, very properly receives blame for the offences which he designedly commits, and praise for the good actions which he intentionally performs. '' None
13. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Intelligible, realm • intelligible realities/being, worlds/creation

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 115
14. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Intelligible, archetype, object • Intelligible, realm • intelligible realities/being • intelligible realities/being, God • intelligible realities/being, worlds/creation

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 404, 570; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 132, 278, 286, 288, 289, 290

sup>
1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.'' None		sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. '' None
15. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Intelligible • intelligible realities/being

 Found in books: Fowler (2014), Plato in the Third Sophistic, 188; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 132
16. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cosmos, intelligible • Fire, intelligent • Intellect,intelligible • Intelligible • Intelligible, archetype, object • intelligible-intellective god (theoi, θεοί‎) • intelligible/Forms in Chaldaean Oracles

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386; Fowler (2014), Plato in the Third Sophistic, 188; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 272; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 219
17. Diogenes Laertius, Lives of The Philosophers, 7.135-7.136 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Fire, intelligent • Intellect, intelligence • Intelligible, archetype, object

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 114, 136

sup>
7.135 Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136 In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.'' None
18. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Intelligible • Intelligible, archetype, object • Intelligible, realm

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 89, 330, 404, 427; Fowler (2014), Plato in the Third Sophistic, 178

sup>
16 Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage. '' None
19. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Fire, intelligent • Intellect, intelligence • Intelligible, archetype, object

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 386; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 136
20. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Being-Life-Intellect and the Intelligible • Fire, intelligent • Intelligible • Intelligible Being-Life-Intellect • Intelligible, archetype, object • Intelligible, realm • Plotinus, Neoplatonist, Part of soul undescended from intelligible world, uninterruptedly contemplates without our normally being conscious of it • causation, intelligible • intelligence, Plotinus' view of • intelligibly, vitally, existentially in time and space • matter, intelligible • rational/intelligent beings • rational/intelligent beings, distinct according to nature • rational/intelligent beings, thinking/thought of (νοεῖν / νόησις) • rational/intelligent beings, unity of • vision of the intelligibles (ή τών νοητών θεά) • world, intelligible

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 15, 310, 315, 320, 321, 322, 330, 331, 332, 333, 404, 411, 418, 419, 423, 424, 427, 447, 456, 489, 495; Dillon and Timotin (2015), Platonic Theories of Prayer, 83, 85; Fowler (2014), Plato in the Third Sophistic, 201, 222; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 20; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 410; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 36, 44, 138, 139; Schibli (2002), Hierocles of Alexandria, 332, 341; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 203; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 119, 121
21. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Intelligible (noetic) vs. sensible/physical • demiurge, and intelligible forms • forms, Platonic, intelligible • heaven, as intelligible nature • intelligibly, vitally, existentially in time and space • matter, “heaven” as intelligible (Calcidius) • nature, “heaven” as intelligible • paradigm, intelligible • universe, distinct from intelligible sphere

 Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 31, 177, 178, 209, 240, 241; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 126
22. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Intelligible, realm • humans access to Intelligible (noetic)

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 597; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 133
23. None, None, nan (6th cent. CE - 6th cent. CE)
 Tagged with subjects: • Intelligible • pre intelligibly, vitally, existentially • union with Intelligible (noetic)

 Found in books: Fowler (2014), Plato in the Third Sophistic, 81, 89; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 274
24. None, None, nan
 Tagged with subjects: • Being-Life-Intellect and the Intelligible • Cosmos, intelligible • Intellect,intelligible • intelligible beauty • intelligible/Forms in Chaldaean Oracles • world, intelligible

 Found in books: Dillon and Timotin (2015), Platonic Theories of Prayer, 112; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 268, 269, 270, 271, 272; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 217, 218, 226



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