1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 64| 30d. κόσμος ἡμᾶς ὅσα τε ἄλλα θρέμματα συνέστηκεν ὁρατά. ΤΙ. τῷ γὰρ τῶν νοουμένων καλλίστῳ καὶ κατὰ πάντα τελέῳ μάλιστα αὐτὸν ὁ θεὸς ὁμοιῶσαι βουληθεὶς ζῷον ἓν ὁρατόν, πάνθʼ ὅσα | 30d. that have been fashioned. Tim. For since God desired to make it resemble most closely that intelligible Creature which is fairest of all and in all ways most perfect, He constructed it as a Living Creature, one and visible, containing within itself all the living creatures which are by nature akin to itself. |
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2. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 59| 189a. ΣΩ. καὶ ὁ ἄρα τι ἀκούων ἕν γέ τι ἀκούει καὶ ὂν ἀκούει . ΘΕΑΙ. ναί. ΣΩ. καὶ ὁ ἁπτόμενος δή του ἑνός γέ του ἅπτεται καὶ ὄντος, εἴπερ ἑνός; ΘΕΑΙ. καὶ τοῦτο. ΣΩ. ὁ δὲ δὴ δοξάζων οὐχ ἕν γέ τι δοξάζει; ΘΕΑΙ. ἀνάγκη. ΣΩ. ὁ δʼ ἕν τι δοξάζων οὐκ ὄν τι; ΘΕΑΙ. συγχωρῶ. ΣΩ. ὁ ἄρα μὴ ὂν δοξάζων οὐδὲν δοξάζει. ΘΕΑΙ. οὐ φαίνεται. ΣΩ. ἀλλὰ μὴν ὅ γε μηδὲν δοξάζων τὸ παράπαν οὐδὲ δοξάζει. ΘΕΑΙ. δῆλον, ὡς ἔοικεν. | 189a. SOC. And therefore he who hears anything, hears some one thing and therefore hears what is. THEAET. Yes. SOC. And he who touches anything, touches some one thing, which is, since it is one? THEAET. That also is true. SOC. So, then, does not he who holds an opinion hold an opinion of some one thing? THEAET. He must do so. SOC. And does not he who holds an opinion of some one thing hold an opinion of something that is? THEAET. I agree. SOC. Then he who holds an opinion of what is not holds an opinion of nothing. THEAET. Evidently. SOC. Well then, he who holds an opinion of nothing, holds no opinion at all. THEAET. That is plain, apparently. |
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| 3. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 101 |
| 4. Theophrastus, Fragments, 171 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 59 |
| 5. Crantor, Fragments, 10, 10(2) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 64 |
| 6. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 69 |
| 7. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 68 |
| 8. Aristotle, Indivisible Lines, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 68 |
| 9. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 62 |
| 10. Cicero, Timaeus, 21-22, 78, 53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57 |
| 11. Cicero, Fragments, 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57 |
12. Cicero, On The Nature of The Gods, 2.58, 2.81 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57, 64 | 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.81. "Next I have to show that all things are under the sway of nature and are carried on by her in the most excellent manner. But first I must briefly explain the meaning of the term 'nature' itself, to make our doctrine more easily intelligible. Some persons define nature as a non‑rational force that causes necessary motions in material bodies; others as a rational and ordered force, proceeding by method and plainly displaying the means that she takes to produce each result and the end at which she aims, and possessed of a skill that no handiwork of artist or craftsman can rival or reproduce. For a seed, they point out, has such potency that, tiny though it is in size, nevertheless if it falls into some substance that conceives and enfolds it, and obtains suitable material to foster its nurture and growth, it fashions and produces the various creatures after their kinds, some designed merely to absorb nourishment through their roots, and others capable of motion, sensation, appetition and reproduction of their species. |
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| 13. Cicero, On Laws, 1.60 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 64 |
14. Philo of Alexandria, On The Eternity of The World, 78 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 69 | 78. But Boethus adduces the most convincing arguments, which we shall proceed to mention immediately; for if, says he, the world was created and is liable to destruction, then something will be made out of nothing, which appears to be most absurd even to the Stoics. Why so? Because it is not possible to discover any cause of destruction either within or without, which will destroy the world. For on the outside there is nothing except perhaps a vacuum, inasmuch as all the elements in their integrity are collected and contained within it, and within there is no imperfection so great as to be the cause of dissolution to so great a thing. Again, if it is destroyed without any cause, then it is plain that from something which has no existence will arise the engendering of destruction, which is an idea quite inadmissible by reason; |
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15. Lucretius Carus, On The Nature of Things, 1.1052-1.1113, 5.156-5.234 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 67, 69| 1.1052. Illud in his rebus longe fuge credere, Memmi, 1.1053. in medium summae quod dicunt omnia niti 1.1054. atque ideo mundi naturam stare sine ullis 1.1055. ictibus externis neque quoquam posse resolvi 1.1056. summa atque ima, quod in medium sint omnia nixa, 1.1057. ipsum si quicquam posse in se sistere credis, 1.1058. et quae pondera sunt sub terris omnia sursum 1.1059. nitier in terraque retro requiescere posta, 1.1060. ut per aquas quae nunc rerum simulacra videmus; 1.1061. et simili ratione animalia suppa vagari 1.1062. contendunt neque posse e terris in loca caeli 1.1063. reccidere inferiora magis quam corpora nostra 1.1064. sponte sua possint in caeli templa volare; 1.1065. illi cum videant solem, nos sidera noctis 1.1066. cernere et alternis nobiscum tempora caeli 1.1067. dividere et noctes parilis agitare diebus. 1.1068. sed vanus stolidis haec * * * 1.1069. amplexi quod habent perv * * * 1.1070. nam medium nihil esse potest * * * 1.1071. infinita; neque omnino, si iam medium sit , 1.1072. possit ibi quicquam consistere * * * 1.1073. quam quavis alia longe ratione * * * 1.1074. omnis enim locus ac spatium, quod in ane vocamus , 1.1075. per medium, per non medium, concedere debet 1.1076. aeque ponderibus, motus qua cumque feruntur. 1.1077. nec quisquam locus est, quo corpora cum venerunt, 1.1078. ponderis amissa vi possint stare in ii; 1.1079. nec quod ie autem est ulli subsistere debet, 1.1080. quin, sua quod natura petit, concedere pergat. 1.1081. haud igitur possunt tali ratione teneri 1.1082. res in concilium medii cuppedine victae. 1.1083. / l 1.1084. in medium niti, sed terrarum atque liquoris 1.1085. et quasi terreno quae corpore contineantur, 1.1086. umorem ponti magnasque e montibus undas, 1.1087. at contra tenuis exponunt aeris auras 1.1088. et calidos simul a medio differrier ignis, 1.1089. atque ideo totum circum tremere aethera signis 1.1090. et solis flammam per caeli caerula pasci, 1.1091. quod calor a medio fugiens se ibi conligat omnis, 1.1092. nec prorsum arboribus summos frondescere ramos 1.1093. posse, nisi a terris paulatim cuique cibatum 1.1094. gap reaso 1.1095. gap reaso 1.1096. gap reaso 1.1097. gap reaso 1.1098. gap reaso 1.1099. gap reaso 1.1100. gap reaso 1.1101. gap reaso 1.1102. ne volucri ritu flammarum moenia mundi 1.1103. diffugiant subito magnum per ie soluta 1.1104. et ne cetera consimili ratione sequantur 1.1105. neve ruant caeli tonitralia templa superne 1.1106. terraque se pedibus raptim subducat et omnis 1.1107. inter permixtas rerum caelique ruinas 1.1108. corpora solventes abeat per ie profundum, 1.1109. temporis ut puncto nihil extet reliquiarum 1.1110. desertum praeter spatium et primordia caeca. 1.1111. nam qua cumque prius de parti corpora desse 1.1112. constitues, haec rebus erit pars ianua leti, 1.1113. hac se turba foras dabit omnis materiai. 5.156. Dicere porro hominum causa voluisse parare 5.157. praeclaram mundi naturam proptereaque 5.158. adlaudabile opus divom laudare decere 5.159. aeternumque putare atque inmortale futurum, 5.160. nec fas esse, deum quod sit ratione vetusta 5.161. gentibus humanis fundatum perpetuo aevo, 5.162. sollicitare suis ulla vi ex sedibus umquam 5.163. nec verbis vexare et ab imo evertere summa, 5.164. cetera de genere hoc adfingere et addere, Memmi, 5.165. desiperest. quid enim inmortalibus atque beatis 5.166. gratia nostra queat largirier emolumenti, 5.167. ut nostra quicquam causa gerere adgrediantur? 5.168. quidve novi potuit tanto post ante quietos 5.169. inlicere ut cuperent vitam mutare priorem? 5.170. nam gaudere novis rebus debere videtur 5.171. cui veteres obsunt; sed cui nihil accidit aegri 5.172. tempore in ante acto, cum pulchre degeret aevom, 5.173. quid potuit novitatis amorem accendere tali? 5.174. quidve mali fuerat nobis non esse creatis? 5.175. an, credo, in tenebris vita ac maerore iacebat, 5.176. donec diluxit rerum genitalis origo? 5.177. natus enim debet qui cumque est velle manere 5.178. in vita, donec retinebit blanda voluptas; 5.179. qui numquam vero vitae gustavit amorem 5.180. nec fuit in numero, quid obest non esse creatum? 5.181. exemplum porro gignundis rebus et ipsa 5.182. notities hominum divis unde insita primum est, 5.183. quid vellent facere ut scirent animoque viderent, 5.184. quove modost umquam vis cognita principiorum 5.185. quidque inter sese permutato ordine possent. 5.186. si non ipsa dedit speciem natura creandi? 5.187. namque ita multa modis multis primordia rerum 5.188. ex infinito iam tempore percita plagis 5.189. ponderibusque suis consuerunt concita ferri 5.190. omnimodisque coire atque omnia pertemptare, 5.191. quae cumque inter se possint congressa creare, 5.192. ut non sit mirum, si in talis disposituras 5.193. deciderunt quoque et in talis venere meatus, 5.194. qualibus haec rerum geritur nunc summa novando. 5.195. Quod si iam rerum ignorem primordia quae sint, 5.196. hoc tamen ex ipsis caeli rationibus ausim 5.197. confirmare aliisque ex rebus reddere multis, 5.198. nequaquam nobis divinitus esse paratam 5.199. naturam rerum: tanta stat praedita culpa. 5.200. principio quantum caeli tegit impetus ingens, 5.201. inde avidam partem montes silvaeque ferarum 5.202. possedere, tenent rupes vastaeque paludes 5.203. et mare, quod late terrarum distinet oras. 5.204. inde duas porro prope partis fervidus ardor 5.205. adsiduusque geli casus mortalibus aufert. 5.206. quod super est arvi, tamen id natura sua vi 5.207. sentibus obducat, ni vis humana resistat 5.208. vitai causa valido consueta bidenti 5.209. ingemere et terram pressis proscindere aratris. 5.210. si non fecundas vertentes vomere glebas 5.211. terraique solum subigentes cimus ad ortus. 5.212. sponte sua nequeant liquidas existere in auras. 5.213. et tamen inter dum magno quaesita labore 5.214. cum iam per terras frondent atque omnia florent, 5.215. aut nimiis torret fervoribus aetherius sol 5.216. aut subiti peremunt imbris gelidaeque pruinae 5.217. flabraque ventorum violento turbine vexant. 5.218. praeterea genus horriferum natura ferarum 5.219. humanae genti infestum terraque marique 5.220. cur alit atque auget? cur anni tempora morbos 5.221. adportant? quare mors inmatura vagatur? 5.222. tum porro puer, ut saevis proiectus ab undis 5.223. navita, nudus humi iacet infans indigus omni 5.224. vitali auxilio, cum primum in luminis oras 5.225. nixibus ex alvo matris natura profudit, 5.226. vagituque locum lugubri complet, ut aequumst 5.227. cui tantum in vita restet transire malorum. 5.228. at variae crescunt pecudes armenta feraeque 5.229. nec crepitacillis opus est nec cuiquam adhibendast 5.230. almae nutricis blanda atque infracta loquella 5.231. nec varias quaerunt vestes pro tempore caeli, 5.232. denique non armis opus est, non moenibus altis, 5.233. qui sua tutentur, quando omnibus omnia large 5.234. tellus ipsa parit naturaque daedala rerum. | |
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| 16. Cicero, Academica Posteriora, 1.24-1.26, 1.33-1.34, 2.118 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 58, 60, 62, 69, 70 |
17. Quintilian, Institutes of Oratory, 2.14.2, 3.6.23, 8.3.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57 | 2.14.2. And the translations in question are fully as harsh as the essentia and queentia of Plautus, and have not even the merit of being exact. For oratoria is formed like elocutoria and oratrix like elocutrix, whereas the rhetoric with which we are concerned is rather to be identified with eloquentia, and the word is undoubtedly used in two senses by the Greeks. 8.3.33. Many new words have been coined in imitation of the Greeks, more especially by Verginius Flavus, some of which, such as queens and essentia, are regarded as unduly harsh. But I see no reason why we should treat them with such contempt, except, perhaps, that we are highly self-critical and suffer in consequence from the poverty of our language. Some new formulations do, however, succeed in establishing themselves. |
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| 18. Seneca The Younger, Letters, 58.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57 |
19. Quintilian, Institutio Oratoria, 2.14.2, 3.6.23, 8.3.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57 | 2.14.2. And the translations in question are fully as harsh as the essentia and queentia of Plautus, and have not even the merit of being exact. For oratoria is formed like elocutoria and oratrix like elocutrix, whereas the rhetoric with which we are concerned is rather to be identified with eloquentia, and the word is undoubtedly used in two senses by the Greeks. 8.3.33. Many new words have been coined in imitation of the Greeks, more especially by Verginius Flavus, some of which, such as queens and essentia, are regarded as unduly harsh. But I see no reason why we should treat them with such contempt, except, perhaps, that we are highly self-critical and suffer in consequence from the poverty of our language. Some new formulations do, however, succeed in establishing themselves. |
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| 20. Plutarch, On The Obsolescence of Oracles, 430 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 71 |
| 21. Plutarch, Placita Philosophorum (874D-911C), 1.3.23, 1.7.17, 1.7.30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 59, 61, 64 |
22. Diogenes Laertius, Lives of The Philosophers, 3.69-3.70, 7.137 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57, 58, 60, 71 | 3.69. And the division from the centre to the circumference which is adjusted in harmony with the soul being thus determined, the soul knows that which is, and adjusts it proportionately because she has the elements proportionately disposed in herself. And when the circle of the Other revolves aright, the result is opinion; but from the regular motion of the circle of the Same comes knowledge. He set forth two universal principles, God and matter, and he calls God mind and cause; he held that matter is devoid of form and unlimited, and that composite things arise out of it; and that it was once in disorderly motion but, inasmuch as God preferred order to disorder, was by him brought together in one place. 3.70. This substance, he says, is converted into the four elements, fire, water, air, earth, of which the world itself and all that therein is are formed. Earth alone of these elements is not subject to change, the assumed cause being the peculiarity of its constituent triangles. For he thinks that in all the other elements the figures employed are homogeneous, the scalene triangle out of which they are all put together being one and the same, whereas for earth a triangle of peculiar shape is employed; the element of fire is a pyramid, of air an octahedron, of water an icosahedron, of earth a cube. Hence earth is not transmuted into the other three elements, nor these three into earth. 7.137. The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. Not but what the quality of dryness is also found in the air. Fire has the uppermost place; it is also called aether, and in it the sphere of the fixed stars is first created; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things.The term universe or cosmos is used by them in three senses: (1) of God himself, the individual being whose quality is derived from the whole of substance; he is indestructible and ingenerable, being the artificer of this orderly arrangement, who at stated periods of time absorbs into himself the whole of substance and again creates it from himself. (2) |
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| 23. Iamblichus, De Communi Mathematica Scientia, 4.14.18-18.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 62 |
| 24. Lactantius, Divine Institutes, 8.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 57 |
| 25. Stobaeus, Eclogues, 1.171.5-1.171.7 Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 69 |
| 26. Stoic School, Stoicor. Veter. Fragm., 1.86-1.88, 1.98, 1.176, 2.316-2.317, 2.450-2.451 Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 60, 64, 67, 71 |
| 27. Xenocrates Historicus, Fragments, 101, 103-112, 123-134, 136-151, 153-158, 176-187, 213-214, 135 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 68 |
| 28. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 26.13-26.15 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 60 |
| 29. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 700.3-8.1.1 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •matter, divisibility Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 59 |
