1. Hebrew Bible, Genesis, 1.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 182| 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ | 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. |
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| 2. Plato, Timaeus, 35b, 53c, 57c, 57d, 55d-56c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174 |
| 3. Aristotle, Metaphysics, 13.6 1080b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181 |
4. Philo of Alexandria, On The Life of Abraham, 244 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 193 | 244. Therefore the nine sovereignties of the four passions and the five outward senses are both perishable themselves and also the causes of mortality. But the truly sacred and divine word, which uses the virtues as a starting place, being placed in the number ten, that perfect number, when it descends into the contest and exerts that more vigorous power which it has in accordance with God, subdues by main force all the aforesaid powers. XLII. |
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| 5. Philo of Alexandria, On The Preliminary Studies, 100-117, 119-121, 89, 95-99, 118 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 192 |
6. Philo of Alexandria, On The Decalogue, 22-30, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174, 176, 192, 193 | 21. it comprehends likewise all the proportions; the arithmetical, which exceeds and it exceeded by an equal number: as in the case of the numbers one, and two, and three; and the geometrical, according to which, as the proportion of the first number is to the second, the same is the ratio of the second to the third, as is the case in the numbers one, two and four; and also in multiplication, which double, or treble, or in short multiply figures to any extent; also in those which are half as much again as the numbers first spoken of, or one third greater, and so on. It also contains the harmonic proportion, in accordance with which that number which is in the middle between two extremities, is exceeded by the one, and exceeds the other by an equal part; as is the case with the numbers three, four, and six. |
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7. Philo of Alexandria, On The Creation of The World, 102, 15, 168, 27, 3, 35, 46-47, 89 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181 | 89. But after the whole world had been completed according to the perfect nature of the number six, the Father hallowed the day following, the seventh, praising it, and calling it holy. For that day is the festival, not of one city or one country, but of all the earth; a day which alone it is right to call the day of festival for all people, and the birthday of the world. |
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8. Philo of Alexandria, On The Special Laws, 2.176-2.178, 4.187 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181, 182 | 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.177. We must disclose another reason. Its nature is wondrous and highly prized for numerous reasons including the fact that it consists of the most elemental and oldest of the things which are encased in substances, as the mathematicians tell us, the rightangled triangle. For its sides, which exist in lengths of three and four and five, combine to make up the sum twelve, the pattern of the zodiac cycle, the doubling of the most fecund number six which is the beginning of perfection since it is the sum of the same numbers of which it is also the Product.{23}{literally, "being the sum of its own parts to which it is equal." In mathematical notation: 1 + 2 + 3 = 6 = 1 x 2 x 3.} To the second power, it seems, they produce fifty, through the addition of 3 x 3 and 4 x 4 and 5 x 5. The result is that it is necessary to say that to the same degree that fifty is better than twelve, the second power is better than the first power. 4.187. for this is to act in imitation of God, since he also has the power to do either good or evil, but his inclination causes him only to do good. And the creation and arrangement of the world shows this, for he has summoned what had previously no being into existence, creating order out of disorder, and distinctive qualities out of things which had no such qualities, and similarities out of things dissimilar, and identity out of things which were different, and intercommunion and harmony out of things which had previously no communication nor agreement, and equality out of inequality, and light out of darkness; for he is always anxious to exert his beneficent powers in order to change whatever is disorderly from its present evil condition, and to transform it so as to bring it into a better state.XXXVI. |
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| 9. Philo of Alexandria, Questions On Genesis, 1.15 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 182 |
10. Philo of Alexandria, Who Is The Heir, 190, 156 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 174, 181 | 156. And in teaching this they are not very wide of the mark, but they know that the art of God according to which he created all things, admitting neither any extraordinary intensity nor any relaxation; but always remaining the same, made every single existing thing perfection, the Creator employing all numbers and all the ideas which tend to perfection. XXXII. |
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| 11. Nicomachus of Gerasa, Introduction To Arithmetic, 1.7.1-1.7.2, 1.11.2, 1.12.2, 1.14.3, 1.15.1, 1.16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 176 |
| 12. Iamblichus, Theologoumena Arithmeticae, 81-82, 80 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 193 |
13. Origen, On First Principles, 2.9.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •number, odd Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 181 | 2.9.1. But let us now return to the order of our proposed discussion, and behold the commencement of creation, so far as the understanding can behold the beginning of the creation of God. In that commencement, then, we are to suppose that God created so great a number of rational or intellectual creatures (or by whatever name they are to be called), which we have formerly termed understandings, as He foresaw would be sufficient. It is certain that He made them according to some definite number, predetermined by Himself: for it is not to be imagined, as some would have it, that creatures have not a limit, because where there is no limit there can neither be any comprehension nor any limitation. Now if this were the case, then certainly created things could neither be restrained nor administered by God. For, naturally, whatever is infinite will also be incomprehensible. Moreover, as Scripture says, God has arranged all things in number and measure; and therefore number will be correctly applied to rational creatures or understandings, that they may be so numerous as to admit of being arranged, governed, and controlled by God. But measure will be appropriately applied to a material body; and this measure, we are to believe, was created by God such as He knew would be sufficient for the adorning of the world. These, then, are the things which we are to believe were created by God in the beginning, i.e., before all things. And this, we think, is indicated even in that beginning which Moses has introduced in terms somewhat ambiguous, when he says, In the beginning God made the heaven and the earth. For it is certain that the firmament is not spoken of, nor the dry land, but that heaven and earth from which this present heaven and earth which we now see afterwards borrowed their names. |
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