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subject book bibliographic info
philosophy/physics, phusiologia, aristotelian natural φυσιολογία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128, 169
philosophy/physics, phusiologia, levels of natural φυσιολογία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 161, 182
philosophy/physics, phusiologia, natural φυσιολογία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 94, 117, 128, 139, 140, 141, 142, 162, 179, 267, 312
philosophy/physics, phusiologia, natural φυσιολογία‎, and mathematics d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 173, 178, 179, 182, 312
philosophy/physics, phusiologia, natural φυσιολογία‎, as part of philosophy d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 184, 309
philosophy/physics, phusiologia, platos vs. aristotles natural φυσιολογία‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 142
physica, physics, physici, physiologia Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 39, 78, 83, 152, 170, 175, 186, 222, 267, 272
physical Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 15, 17, 38, 39, 71, 73, 76, 78, 81, 82, 83, 106, 107, 109, 112, 113, 114, 115, 116, 119, 122, 127, 128, 130, 131, 132, 137, 141, 146, 152, 153, 155, 160, 162, 165, 167, 168, 174, 176, 180, 183, 185, 186, 187, 188, 191, 192, 194, 251, 252, 253, 254, 270, 279
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 130, 135, 174, 199, 205
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 18, 33, 56, 62, 112, 149, 222, 307, 309, 332
physical, allegory Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 135, 188, 189
physical, alterations underlying, feelings Graver (2007), Stoicism and Emotion, 29, 30, 237
physical, and ethical parts conjoined, natural questions Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 2, 3, 4, 77
physical, and metaphor, body Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 2, 3, 79, 141, 163, 172, 173, 174, 187, 208, 209, 213, 307
physical, and moral characteristics, aristotle, linking Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 4, 5
physical, apokatharsis?, catharsis, porphyry and iamblichus, does inspiration depend on Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 295
physical, appearance of aesop Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 75, 76, 124, 261, 262, 263, 362
physical, appearance of law Meinel (2015), Pollution and Crisis in Greek Tragedy, 79
physical, appearance, cicero, on Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 209, 210
physical, appearance, of celts Gruen (2011), Rethinking the Other in Antiquity, 142, 143
physical, appearance, of ethiopians Gruen (2011), Rethinking the Other in Antiquity, 203, 204, 205, 206
physical, argument Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 91, 93
physical, artifact, tora, as Hayes (2022), The Literature of the Sages: A Re-Visioning, 326
physical, basis, emotions, per contra, aristotle, galen, emotions cannot be understood without Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 68, 71, 72, 96, 119, 146, 153, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272
physical, beauty Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 261
physical, blackness, moral and Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 240, 241
physical, body, matter, as Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 98
physical, body, the crucifixion and resurrection, as surrender of Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 52
physical, boundaries between rabbis and, non-rabbinic jews, breakdown of Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 41, 42, 43
physical, boundaries, babylonian rabbis, sages, breakdown of Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 41, 42, 43
physical, boundaries, contacts, between rabbis and non-rabbinic jews, breakdown Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 41, 42, 43
physical, boundaries, palestinian rabbis, sages, breakdown of Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 41, 42, 43
physical, change in psyche, delight, as Graver (2007), Stoicism and Emotion, 28
physical, change in psyche, desire, as Graver (2007), Stoicism and Emotion, 30
physical, change in psyche, fear, as Graver (2007), Stoicism and Emotion, 30
physical, changes from, childbirth Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 43
physical, cognitive and personal, world in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 84
physical, conditions and character, ethnography Wolfsdorf (2020), Early Greek Ethics, 526, 527
physical, conditions, plato, for an attunement follows the Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254
physical, constitution King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 34, 41, 42, 180
physical, contact with husband, menstruants/niddah Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 400, 401, 421
physical, contact, precepts, on Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 195
physical, cosmos, kosmos, κόσμος‎, /universe and soul ch. d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 124, 132
physical, death Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 51, 93, 96, 204, 266, 269, 270, 271, 298, 301, 302, 303, 320, 321, 336, 339, 341, 378, 405, 407, 413, 421, 430, 444, 448, 458, 568, 600, 624, 630, 763, 766, 790, 804
physical, death, natural Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 26, 27, 28, 30, 38, 39, 42, 62, 98, 99, 141, 222, 231, 232, 296, 298, 314, 323, 328, 331, 332, 335, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 355, 356, 357, 358, 359, 360, 361, 371, 372, 373, 376, 377, 378, 379, 386, 387, 389, 391, 401, 402, 405, 409, 410, 412, 413, 414, 447, 448, 449, 451, 452, 453, 454, 464, 465, 466, 470
physical, defect as cause of pudor Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 34
physical, defect, as cause of pudor Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 34
physical, deformities Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 60
physical, description Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 895, 897, 898, 899, 900, 901
physical, description of giton Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 225
physical, description, senex Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288
physical, description, thesslanonians Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 368, 369, 370, 371, 372, 373, 374, 375
physical, description, use of diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 107, 108, 109, 110, 111, 112, 113, 114
physical, deterioration, cyropaedia, last chapter, on Isaac (2004), The invention of racism in classical antiquity, 292
physical, development, rates of Brule (2003), Women of Ancient Greece, 86, 87, 88, 89
physical, disorders, parthenoi Brule (2003), Women of Ancient Greece, 84, 97, 98
physical, display, arousing invidia, through Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 96
physical, display, invidia, aroused through Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 96
physical, e.g. pallor, erection, glaring caused by first movements, appearance, without assent and emotion having yet occurred Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 68
physical, elements Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 117, 141, 150, 169, 174, 217, 256, 264, 266, 281
physical, events, beliefs, as Graver (2007), Stoicism and Emotion, 227
physical, events, emotions, as Graver (2007), Stoicism and Emotion, 18, 28, 29, 30, 121
physical, evidence, incubation, ancient near eastern, absence of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 37
physical, exercise Brule (2003), Women of Ancient Greece, 140, 178
physical, factors, character, affected by van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 141, 158, 225
physical, features of circumcision Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 224, 273, 275
physical, fitness Brule (2003), Women of Ancient Greece, 140, 178
physical, force, spirit, modes of presence Levison (2009), Filled with the Spirit, 32, 33, 34, 35, 49, 84, 135, 141, 153, 169, 171, 172, 184, 195, 241, 278, 294, 305, 324, 381, 393, 395, 412, 425
physical, form of the monument Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1776
physical, form, description of Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96, 97, 98, 135, 136, 137
physical, form, extended description Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96, 97
physical, form, self-description Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96, 135
physical, forms of gods in dreams, dreams and dream interpreters Johnston (2008), Ancient Greek Divination, 164, 165
physical, galen, platonizing ecletic doctor, spiritual as well as exercises, delay in acting on anger Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
physical, health, mental and Mueller (2002), Roman Religion in Valerius Maximus, 27, 79, 91, 124, 125, 137, 167
physical, humour Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 224, 225, 226, 234, 240, 241, 303, 391
physical, imagery Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 221, 222
physical, in one's power?, antipater of tarsus, stoic, is the Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 332
physical, incompatibility with augustus, livia, drusilla Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 54
physical, incompatibility with livia, adoption of tiberius Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 54
physical, inspection of women Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 227
physical, interpretations of soul in timaeus Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 179, 180
physical, kant, i. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 180
physical, labor, prohibited on sabbath Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 74, 83, 84, 95, 137, 138, 139, 140, 141, 142, 143, 153, 154, 158, 161
physical, location of author/addressee, natural questions Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 115, 116
physical, manifestation of caesar, caesars comet, as a sign of or Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 161, 162
physical, matter, hulê, ὕλη‎ d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 154, 155, 156
physical, medicine, therapy, metabolism from Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 17, 18, 19
physical, monuments, poetry vs Xinyue (2022), Politics and Divinization in Augustan Poetry, 152, 153, 154, 192
physical, moral, imperfections Schiffman (1983), Testimony and the Penal Code, 6, 199
physical, movements, aristotle, involuntary Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 71
physical, need for, intercourse, woman's Brule (2003), Women of Ancient Greece, 97, 98
physical, needs, body and Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 130, 131, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 318
physical, nourishment Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 46, 73, 103
physical, nourishment/nurturance Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 9, 25
physical, object, hodos, as Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 12
physical, object, logical necessity, and hodos as Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 40, 45, 108, 259, 260
physical, objects Mackey (2022), Belief and Cult: Rethinking Roman Religion, 323
physical, objects, memory/ies, links with Galinsky (2016), Memory in Ancient Rome and Early Christianity, 119, 140, 194
physical, one emotions, two brain tracks, one cognitive, with varying interconnection Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 146, 153
physical, ones, cognitive terms, and Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 64, 65, 175, 177, 178, 179, 180
physical, pain Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 27, 28, 198, 199, 200
physical, pain pyrrhonian sceptics, metriopatheia for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 27, 28, 198, 199, 200
physical, pain reduced by opinion, seneca, the younger, stoic, even Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 198
physical, pain sextus empiricus, pyrrhonian sceptic, metriopatheia for Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 198, 199, 200
physical, philosophy, specialists in Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 215, 238, 239, 240, 242, 243, 245
physical, presence, holy spirit Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 210, 211
physical, punishment, education, and Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 311
physical, purgation iamblichus, neoplatonist, inspiration not due to, apokatharsis, but to the gods Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 295
physical, purgation porphyry, neoplatonist, inspiration as, apokatharsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 295
physical, qualities, definition, of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 107
physical, questions, chrysippus Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 50
physical, realm ch., motion/change, kinêsis, κίνησις‎, of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 141, 145
physical, remains, akaraka charonion and ploutonion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 295, 296
physical, remains, canopus sarapieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 339
physical, resurrection Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 88, 103, 104, 114, 149, 150, 151, 158, 163, 181, 245, 248, 250, 251, 263, 264, 265, 268, 269, 274, 298, 305, 336, 377, 383, 402, 404, 405, 406, 408, 420, 421, 422, 424, 429, 433, 483, 492, 578, 581, 600, 601, 603, 610, 612, 613, 615, 637, 638, 640, 645, 647, 648, 674, 725, 726, 730, 736, 737, 740, 743, 744, 752, 781, 788, 789
physical, science/scientific knowledge, έπιστήμη Schibli (2002), Hierocles of Alexandria, 288
physical, sensation of confidence Graver (2007), Stoicism and Emotion, 227
physical, sensation of grief Graver (2007), Stoicism and Emotion, 227
physical, sensations of emotions Graver (2007), Stoicism and Emotion, 18, 227
physical, similarity, children, women's Brule (2003), Women of Ancient Greece, 80, 81, 134
physical, soul in the chest, contraction, expansion, a perceptible spatial movement of the Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 38, 39, 40, 41, 70, 116
physical, space and, qumran Damm (2018), Religions and Education in Antiquity, 60
physical, state of psuchē Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 20, 22, 24, 185
physical, strength, holy men, loss of Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 124, 125, 187
physical, strength, torah study, and the loss of Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 124, 187
physical, structure Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 66
physical, structures Athanassaki and Titchener (2022), Plutarch's Cities, 3, 4, 6, 62, 258
physical, symbolism Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 242
physical, symptoms Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 92, 115, 116, 127, 153, 156, 157
physical, temple, temple scroll, in absence of Ganzel and Holtz (2020), Contextualizing Jewish Temples, 139
physical, terms, and cognitive ones Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 64, 65, 75, 175, 177, 178, 179, 180
physical, terms, changes between the natural kinds explained in Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 74
physical, terms, cleanthes description in Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 78
physical, terms, cleanthes, on the change to virtue in Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77
physical, therapies, therapy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 256, 258, 259, 260, 270, 271, 272
physical, theses, chrysippus Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 24
physical, things, capacity, power, of King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 249
physical, tora, impurity and expiation, in bible, and Hayes (2022), The Literature of the Sages: A Re-Visioning, 326
physical, tora, purity, and Hayes (2022), The Literature of the Sages: A Re-Visioning, 326
physical, treatises, cleanthes Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 77, 112
physical, versus spiritual, genealogy Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 37
physical, versus spiritual, senses Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 236
physical, violence verbal vs. Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 84, 147
physical, work, monasticism, attitudes toward Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 96, 97, 159, 160, 161, 162, 163, 164
physical, world Dillon and Timotin (2015), Platonic Theories of Prayer, 14, 102
physical, world, numerology in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 160
physical, world, soul, cosmic, creates Hoenig (2018), Plato's Timaeus and the Latin Tradition, 24
physical, “dead to life”, death to death, natural, sin mortification Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 347, 348, 357, 448, 449
physical/material, presence, spirit, characterizations as Levison (2009), Filled with the Spirit, 84
physicalism King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 226, 227, 228, 229
physicalism, ontological vs. explanatory King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 227
physicality Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 107, 153
physicality, of church Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 209, 210
physicality/masculinity, of achilles and, young womens rituals, in statius achilleid Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 204, 208, 211, 212, 213, 214, 216, 261
physically, different from free men, slaves, according to theognis and xenophon Isaac (2004), The invention of racism in classical antiquity, 176
physics Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 170, 172, 175, 178, 186, 191, 195, 196, 197, 265, 544, 545, 555
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 99, 169, 174, 212, 219
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 18, 20, 68, 71, 80, 90, 101, 165, 171, 172, 173, 174, 175, 176
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 49, 101, 111, 120, 123
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 102, 107
Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 137, 143, 146, 158
Hoenig (2018), Plato's Timaeus and the Latin Tradition, 107, 176, 197
Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 81, 84, 85, 86, 88, 89
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 280, 332
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 208, 323, 421
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 297, 298, 299, 303
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 636, 761, 819, 821
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 7, 17, 18, 61, 62, 65, 88, 91, 92, 94, 95, 97, 98, 99, 100, 102, 103, 104, 105, 106, 107, 108, 111, 116, 117, 119, 120, 122, 123, 144, 148, 149, 150, 185, 186
Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 9, 64, 80, 84
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 35, 40, 57
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 31, 129
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 15, 175
physics, alcinous’s platonic Hoenig (2018), Plato's Timaeus and the Latin Tradition, 120
physics, alexander of aphrodisias, commentary on aristotle’s Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 40, 44, 57
physics, alexander of aphrodisias, on aristotle's Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 119
physics, analysis, ἀνάλυσις‎, in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 182
physics, and “necessity, ” Hoenig (2018), Plato's Timaeus and the Latin Tradition, 34
physics, aristotle Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 164, 165, 166, 167, 168, 169, 170, 171, 172, 175, 176, 182, 187, 189, 190, 192
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 29, 36, 185, 192, 267, 279, 296, 347, 358, 359
Tsouni (2019), Antiochus and Peripatetic Ethics, 197, 198
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 3, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 41, 42, 50, 52, 53, 82
physics, as, excellence, aretē Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40
physics, body, bodies in stoic Graver (2007), Stoicism and Emotion, 18, 249
physics, change, metabolē, to wisdom, in Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 62, 63, 64, 65, 66, 67, 68
physics, commentary on aristotles d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 188
physics, comparison with plato, in Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72, 73, 74, 75, 76, 77, 78, 79
physics, corresponding with divine matters Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 18, 19, 22, 50
physics, de tempore Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 35, 40
physics, definition in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 141, 142, 182
physics, demonstration, apodeixis, ἀπόδειξις‎, in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 141, 142, 182
physics, elements, four-element Graver (2007), Stoicism and Emotion, 19, 225
physics, epicureanism, doctrines of Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 143
physics, general simplicius of cilicia, commentary on aristotle’s Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 31, 34, 54, 55, 56, 57, 58, 59, 60, 61, 62, 84
physics, heaven in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 61, 147, 165
physics, hypothesis in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 141, 162, 182
physics, in antiquity Jouanna (2012), Greek Medicine from Hippocrates to Galen, 163
physics, mathematics/mathematical in d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 158, 161, 164, 182, 312
physics, negations in the parmenides and d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 161, 182
physics, parts of philosophy, interrelatedness of ethics and Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 19, 24, 25, 26, 27, 28, 29
physics, pauline theology, pneumatology and stoic Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 310, 311, 312, 313, 314, 315, 316
physics, plato, timaeus, as Hoenig (2018), Plato's Timaeus and the Latin Tradition, 213
physics, proclus, elements of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128, 142, 334
physics, seeds, in epicurean Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 162, 163, 168, 169, 173, 174, 209
physics, separate from theology, platonists Hoenig (2018), Plato's Timaeus and the Latin Tradition, 175, 176, 178
physics, themistius, paraphrase of aristotle’s Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 28
physics, theology as part of Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 62
physics, theology, distinguished from, calcidius Hoenig (2018), Plato's Timaeus and the Latin Tradition, 175, 176
physics, xenocrates on, physics, see Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 20
sensible/physical, intelligible, noetic, vs. d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 57, 126, 129, 130, 140, 196, 284, 285

List of validated texts:
41 validated results for "physical"
1. Hebrew Bible, Song of Songs, 1.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • blackness, moral and physical • physical form, description of • physical form, extended description • physical form, self-description

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 240; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 96

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1.6 אַל־תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת שֶׁשֱּׁזָפַתְנִי הַשָּׁמֶשׁ בְּנֵי אִמִּי נִחֲרוּ־בִי שָׂמֻנִי נֹטֵרָה אֶת־הַכְּרָמִים כַּרְמִי שֶׁלִּי לֹא נָטָרְתִּי׃'' None		sup>
1.6 Look not upon me, that I am swarthy, That the sun hath tanned me; My mother’s sons were incensed against me, They made me keeper of the vineyards; But mine own vineyard have I not kept.’'' None
2. Hebrew Bible, Genesis, 1.26, 1.28, 6.3, 12.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Spirit, modes of presence, physical force • death (natural, physical) • physical • physical labor, prohibited on Sabbath • specialists in physical philosophy

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 215; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 38, 39, 71, 73, 81, 106, 109, 270, 279; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 154; Levison (2009), Filled with the Spirit, 135, 195; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 38, 42, 222, 349, 361, 379; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 130

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃' ' None		sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.' ' None
3. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Physical • beliefs,as physical events • confidence, physical sensation of • emotions, physical sensations of • grief, physical sensation of

 Found in books: Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 15; Graver (2007), Stoicism and Emotion, 227
4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, Physics • General Simplicius of Cilicia, Commentary on Aristotle’s Physics

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 190; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 60

245c παρὰ θεῶν ἡ τοιαύτη μανία δίδοται· ἡ δὲ δὴ ἀπόδειξις ἔσται δεινοῖς μὲν ἄπιστος, σοφοῖς δὲ πιστή. δεῖ οὖν πρῶτον ψυχῆς φύσεως πέρι θείας τε καὶ ἀνθρωπίνης ἰδόντα πάθη τε καὶ ἔργα τἀληθὲς νοῆσαι· ἀρχὴ δὲ ἀποδείξεως ἥδε.'' None245c is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also'' None
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alexander of Aphrodisias, on Aristotle's Physics • Aristotle, physics • Intelligible (noetic) vs. sensible/physical • Ouranos, physical extension of • Physics • mathematics/mathematical in physics • physics • physics, and “necessity,”

 Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 40; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 178, 186; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 34, 197; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 140; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 119; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 129, 164, 284

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·' 53b ὅτε δʼ ἐπεχειρεῖτο κοσμεῖσθαι τὸ πᾶν, πῦρ πρῶτον καὶ ὕδωρ καὶ γῆν καὶ ἀέρα, ἴχνη μὲν ἔχοντα αὑτῶν ἄττα, παντάπασί γε μὴν διακείμενα ὥσπερ εἰκὸς ἔχειν ἅπαν ὅταν ἀπῇ τινος θεός, οὕτω δὴ τότε πεφυκότα ταῦτα πρῶτον διεσχηματίσατο εἴδεσί τε καὶ ἀριθμοῖς. τὸ δὲ ᾗ δυνατὸν ὡς κάλλιστα ἄριστά τε ἐξ οὐχ οὕτως ἐχόντων τὸν θεὸν αὐτὰ συνιστάναι, παρὰ πάντα ἡμῖν ὡς ἀεὶ τοῦτο λεγόμενον ὑπαρχέτω· νῦν δʼ οὖν τὴν διάταξιν αὐτῶν ἐπιχειρητέον ἑκάστων καὶ γένεσιν ' None29a 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.' 53b fire and water and earth and air, although possessing some traces of their own nature, were yet so disposed as everything is likely to be in the absence of God; and inasmuch as this was then their natural condition, God began by first marking them out into shapes by means of forms and numbers. And that God constructed them, so far as He could, to be as fair and good as possible, whereas they had been otherwise,—this above all else must always be postulated in our account. Now, however, it is the disposition and origin ' None
6. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, Physics • physics

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 168, 170, 175, 182, 189, 190; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 185, 347, 359; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 12, 13, 14, 15, 19
7. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Aristotle, Physics • Physics

 Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 36; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 186
8. Cicero, On The Ends of Good And Evil, 3.73, 4.4 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • parts of philosophy, interrelatedness of ethics and physics • physics • physics See physics, Xenocrates on

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 20, 29; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 84, 85, 88; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 280

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3.73 physicae quoque quoque quidem BE non sine causa tributus idem est honos, propterea quod, qui convenienter naturae victurus sit, ei ei V et ABER ei et N proficiscendum est ab omni mundo atque ab eius procuratione. nec vero potest quisquam de bonis et malis vere iudicare nisi omni cognita ratione naturae et vitae etiam deorum, et utrum conveniat necne natura hominis cum universa. quaeque sunt vetera praecepta sapientium, qui iubent tempori parere parere pariete R et sequi sequi et deum et se BE deum et se noscere et nihil nimis, haec sine physicis quam vim habeant—et habent maximam— videre nemo potest. atque etiam ad iustitiam colendam, ad tuendas amicitias et reliquas caritates quid natura valeat haec una cognitio potest tradere. nec vero pietas adversus adversus advorsum Non. deos nec quanta iis iis Mdv. his expiatione ( explatione L 1 ut vid. Lindsay ) Non. gratia debeatur sine explicatione naturae intellegi potest. nec vero ... potest Non. p. 232 s. v. advorsum
4.4 qui cum viderent ita nos esse natos, ut et communiter ad eas virtutes apti essemus, quae notae illustresque sunt, iustitiam dico, temperantiam, ceteras generis eiusdem—quae omnes similes artium reliquarum materia tantum ad meliorem partem et tractatione differunt—, easque ipsas virtutes viderent nos magnificentius appetere et ardentius, habere etiam insitam quandam vel potius insitam quandam vel potius dett. insitamque quandam velut ( etiam A, velud BEN) potius (pocius) (insitam quasi quandam cod. Glogav. ) innatam cupiditatem scientiae natosque esse ad congregationem hominum et ad societatem communitatemque generis humani, eaque in maximis ingeniis maxime elucere, totam philosophiam tris in partis diviserunt, quam partitionem a Zenone esse retentam videmus.'' None		sup>
3.73 \xa0"The same honour is also bestowed with good reason upon Natural Philosophy, because he who is to live in accordance with nature must base his principles upon the system and government of the entire world. Nor again can anyone judge truly of things good and evil, save by a knowledge of the whole plan of nature and also of the life of the gods, and of the answer to the question whether the nature of man is or is not in harmony with that of the universe. And no one without Natural Philosophy can discern the value (and their value is very great) of the ancient maxims and precepts of the Wise Men, such as to \'obey occasion,\' \'follow God,\' \'know thyself,\' and \'moderation in all things.\' Also this science alone can impart a conception of the power of nature in fostering justice and maintaining friendship and the rest of the affections; nor again without unfolding nature\'s secrets can we understand the sentiment of piety towards the gods or the degree of gratitude that we owe to them. <
4.4 \xa0Well, these philosophers observed (1)\xa0that we are so constituted as to have a natural aptitude for the recognized and standard virtues in general, I\xa0mean Justice, Temperance and the others of that class (all of which resemble the end of the arts, and differ only by excelling them in the material with which they work and in their treatment of it); they observed moreover that we pursue these virtues with a more lofty enthusiasm than we do the arts; and (2)\xa0that we possess an implanted or rather an innate appetite for knowledge, and (3)\xa0that we are naturally disposed towards social life with our fellow men and towards fellowship and community with the human race; and that these instincts are displayed most clearly in the most highly endowed natures. Accordingly they divided philosophy into three departments, a division that was retained, as we notice, by Zeno. <'' None
9. Cicero, On The Nature of The Gods, 1.11, 1.39, 1.60, 1.100, 3.49-3.50 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Chrysippus, Physical Questions • change (metabolē) to wisdom, in physics • physical elements • physics • physics,

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 124, 126; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 67; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 71; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 111; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 50; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 117

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1.11 To those again who are surprised at my choice of a system to which to give my allegiance, I think that a sufficient answer has been given in the four books of my Academica. Nor is it the case that I have come forward as the champion of a lost cause and of a position now abandoned. When men die, their doctrines do not perish with them, though perhaps they suffer from the loss of their authoritative exponent. Take for example the philosophical method referred to, that of a purely negative dialectic which refrains from pronouncing any positive judgement. This, after being originated by Socrates, revived by Arcesilas, and reinforced by Carneades, has flourished right down to our own period; though I understand that in Greece itself it is now almost bereft of adherents. But this I ascribe not to the fault of the Academy but to the dullness of mankind. If it is a considerable matter to understand any one of the systems of philosophy singly, how much harder is it to master them all! Yet this is the task that confronts those whose principle is to discover the truth by the method of arguing both for and against all the schools.
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. ' "
1.60 Not that I propose at the moment to contribute something better of my own. As I said just now, in almost all subjects, but especially in natural philosophy, I am more ready to say what is not true than what is. Inquire of me as to the being and nature of god, and I shall follow the example of Simonides, who having the same question put to him by the great Hiero, requested a day's grace for consideration; next day, when Hiero repeated the question, he asked for two days, and so went on several times multiplying the number of days by two; and when Hiero in surprise asked why he did so, he replied, 'Because the longer I deliberate the more obscure the matter seems to me.' But Simonides is recorded to have been not only a charming poet but also a man of learning and wisdom in other fields, and I suppose that so many acute and subtle ideas came into his mind that he could not decide which of them was truest, and therefore despaired of truth altogether. " 1.100 "Then you censured those who argued from the splendour and the beauty of creation, and who, observing the world itself, and the parts of the world, the sky and earth and sea, and the sun, moon and stars that adorn them, and discovering the laws of the seasons and their periodic successions, conjectured that there must exist some supreme and transcendent being who had created these things, and who imparted motion to them and guided and governed them. Though this guess may be wide of the mark, I can see what they are after; but as for you, what mighty masterpiece pray do you adduce as apparently the creation of divine intelligence, leading you to conjecture that gods exist? \'We have an idea of god implanted in our minds,\' you say. Yes, and an idea of Jupiter with a beard, and Minerva in a helmet; but do you therefore believe that those deities are really like that? ' "
3.49 Or if we allow Ino, are we going to make Amphiaraus and Trophonius divine? The Roman tax‑farmers, finding that lands in Boeotia belonging to the immortal gods were exempted by the censor's regulations, used to maintain that nobody was immortal who had once upon a time been a human being. But if these are divine, so undoubtedly is Erechtheus, whose shrine and whose priest also we saw when at Athens. And if we make him out to be divine, what doubts can we feel about Codrus or any other persons who fell fighting for their country's freedom? if we stick at this, we must reject the earlier cases too, from which these follow. " "3.50 Also it is easy to see that in most states the memory of brave men has been sanctified with divine honours for the purpose of promoting valour, to make the best men more willing to encounter danger for their country's sake. This is the reason why Erechtheus and his daughters have been deified at Athens, and likewise there is the Leonatic shrine at Athens, which is named Leōcorion. The people of Alabanda indeed worship Alabandus, the founder of that city, more devoutly than any of the famous deities. And it was there that Stratonicus uttered one of his many witty sayings; some person obnoxious to him swore that Alabandus was divine and Hercules was not: 'Well and good,' said Stratonicus; let the wrath of Alabandus fall on me and that of Hercules on you.'"' None
10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Plato, For an attunement follows the physical conditions • physics,

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 85, 121; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254
11. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Contraction, expansion, A perceptible spatial movement of the physical soul in the chest • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • beliefs,as physical events • body, bodies in Stoic physics • confidence, physical sensation of • desire, as physical change in psyche • emotions, as physical events • emotions, physical sensations of • excellence (aretē), physics as • fear, as physical change in psyche • feelings, physical alterations underlying • grief, physical sensation of • physics,

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 198; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40; Graver (2007), Stoicism and Emotion, 30, 227, 237, 249; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 38, 40, 70, 267
12. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Physical deformities • physical labor, prohibited on Sabbath

 Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 84; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 60
13. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Spirit, modes of presence, physical force • physical labor, prohibited on Sabbath

 Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 153; Levison (2009), Filled with the Spirit, 294
14. Philo of Alexandria, On The Life of Moses, 2.216 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • physical labor, prohibited on Sabbath • specialists in physical philosophy

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 239, 242; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 153, 154

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2.216 in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing?'' None
15. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • physicalism • physicalism, ontological vs. explanatory

 Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 227; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 265
16. New Testament, 1 Corinthians, 2.7, 2.12-2.13, 2.15, 4.15, 6.18-6.19, 7.1, 7.8-7.9, 15.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Imperfections, physical, moral • Kant, I., physical • Pauline Theology, pneumatology and Stoic physics • Spirit, modes of presence, physical force • cognitive terms, and physical ones • death (natural, physical) • physical • physical description, Thesslanonians • physical description, senex • physical description, use of diatribe • physical terms, and cognitive ones

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 64, 75, 180; Levison (2009), Filled with the Spirit, 294, 305; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 113, 284, 287, 319, 370; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 331; Schiffman (1983), Testimony and the Penal Code, 6; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 310, 311, 314, 315; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332

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2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·
2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.
2.15 ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται.
4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.
6.18 φεύγετε τὴν πορνείαν· πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματός ἐστιν, ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. 6.19 ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ;
7.1 Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·
7.8 Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· 7.9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.
15.28 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν.' ' None		sup>
2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," 2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13 Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." 2.15 But he who is spiritual discerns allthings, and he himself is judged by no one.
4.15 For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel.
6.18 Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body.' "6.19 Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own," 7.1 Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman.
7.8 But I sayto the unmarried and to widows, it is good for them if they remain evenas I am.' "7.9 But if they don't have self-control, let them marry. Forit's better to marry than to burn." 15.28 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.' " None
17. New Testament, 1 Timothy, 2.10, 4.1-4.3, 6.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Senses, physical versus spiritual • death (natural, physical) • physical • physical description, senex

 Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 236; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 281, 283, 285, 286, 287; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332

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2.10 ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν.
4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων.'' None		sup>
2.10 but (which becomes women professing godliness) with good works.
4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
6.12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. '' None
18. New Testament, 2 Timothy, 2.5, 4.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • death (natural, physical) • physical description, senex

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 282, 283; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344

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2.5 ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ·
4.7 τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα·'' None		sup>
2.5 Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. " 4.7 I have fought the good fight. I have finished the course. I have kept the faith. '" None
19. New Testament, Acts, 17.18, 17.28 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Physics (physici, physica, physiologia) • physical description, Thesslanonians

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 56, 317; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 170

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17.18 τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι·
17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 		sup>
17.18 Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. ' "
17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' "' None
20. New Testament, Galatians, 3.27-3.28, 4.6, 4.19, 6.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Spirit, modes of presence, physical force • death (natural, physical) • death (natural, physical), “dead to life”, death to sin, mortification • physical • physical description, use of diatribe

 Found in books: Levison (2009), Filled with the Spirit, 278, 305; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 107; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 347; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 174; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332

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3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ.
4.19 τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·
6.14 ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, διʼ οὗ ἐμοὶ κόσμος ἐσταύρωται κἀγὼ κόσμῳ.'' None		sup>
3.27 For as many of you as werebaptized into Christ have put on Christ. 3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!"
4.19 My little children, of whom I am again in travail untilChrist is formed in you--
6.14 But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. '' None
21. New Testament, Romans, 6.1-6.2, 6.4-6.7, 6.11, 7.8, 7.11, 7.15, 7.17-7.18, 7.22-7.24, 8.2-8.3, 9.24-9.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Physical form of the monument • blackness, moral and physical • cognitive terms, and physical ones • death (natural, physical) • death (natural, physical), “dead to life”, death to sin, mortification • physical • physical description, Thesslanonians • physical description, use of diatribe • physical terms, and cognitive ones

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 240; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 75, 175, 179; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1776; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 107, 108, 109, 111, 112, 315; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 62, 346, 347, 356, 389; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332

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6.1 Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.2 μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ;
6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας.

6.11 ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ.
7.8 ἀφορμὴν δὲ λαβοῦσα ἡ ἁμαρτία διὰ τῆς ἐντολῆς κατειργάσατο ἐν ἐμοὶ πᾶσαν ἐπιθυμίαν, χωρὶς γὰρ νόμου ἁμαρτία νεκρά.
7.11 ἡ γὰρ ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς ἐξηπάτησέν με καὶ διʼ αὐτῆς ἀπέκτεινεν.
7.15 ὃ γὰρ κατεργάζομαι οὐ γινώσκω· οὐ γὰρ ὃ θέλω τοῦτο πράσσω, ἀλλʼ ὃ μισῶ τοῦτο ποιῶ.
7.17 Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ·
7.22 συνήδομαι γὰρ τῷ νόμῳ τοῦ θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, 7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου. 7.24 ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου;
8.2 ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν σε ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου. 8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί,
9.24 οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; 9.25 ὡς καὶ ἐν τῷ Ὠσηὲ λέγει' ' None		sup>
6.1 What shall we say then? Shall we continue in sin, that grace may abound? 6.2 May it never be! We who died to sin, how could we live in it any longer?
6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7 For he who has died has been freed from sin.

6.11 Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.
7.8 But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead.
7.11 for sin, finding occasion through the commandment, deceived me, and through it killed me. ' "
7.15 For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. " 7.17 So now it is no more I that do it, but sin which dwells in me. ' "7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " "
7.22 For I delight in God's law after the inward man, " '7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24 What a wretched man I am! Who will deliver me out of the body of this death?
8.2 For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. ' "8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; " 9.24 us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25 As he says also in Hosea, "I will call them \'my people,\' which were not my people; And her \'beloved,\' who was not beloved."' ' None
22. New Testament, Mark, 10.29-10.30 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • physical • physical description, Thesslanonians

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 323; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 33

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10.29 ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου, 10.30 ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.'' None		sup>
10.29 Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel\'s sake, 10.30 but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. '' None
23. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aristotle, Physics • Physics

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 164; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 104

382d they lay it away and guard it, unseen and untouched. But the robes of Isis they use many times over; for in use those things that are perceptible and ready at hand afford many disclosures of themselves and opportunities to view them as they are changed about in various ways. But the apperception of the conceptual, the pure, and the simple, shining through the soul like a flash of lightning, affords an opportunity to touch and see it but once. For this reason Plato and Aristotle call this part of philosophy the epoptic or mystic part, inasmuch as those who have passed beyond these conjectural and confused matters of all sorts by means of Reason proceed by leaps and bounds to that primary, simple, and immaterial principle;'' None
24. Seneca The Younger, Letters, 94.48, 113.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Emotions, Two brain tracks, one physical, one cognitive, with varying interconnection • Physics • feelings, physical alterations underlying

 Found in books: Graver (2007), Stoicism and Emotion, 237; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 98; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 119, 153

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94.48 Although a man hear what limit he should observe in sacrifice, and how far he should recoil from burdensome superstitions, he will never make sufficient progress until he has conceived a right idea of God, – regarding Him as one who possesses all things, and allots all things, and bestows them without price.
94.48 It is said: "Philosophy is divided into knowledge and state of mind. For one who has learned and understood what he should do and avoid,23 is not a wise man until his mind is metamorphosed into the shape of that which he has learned. This third department – that of precept – is compounded from both the others, from dogmas of philosophy and state of mind. Hence it is superfluous as far as the perfecting of virtue is concerned; the other two parts are enough for the purpose."
113.18 Every living thing possessed of reason is inactive if it is not first stirred by some external impression; then the impulse comes, and finally assent confirms the impulse.8 Now what assent is, I shall explain. Suppose that I ought to take a walk: I do walk, but only after uttering the command to myself and approving this opinion of mine. Or suppose that I ought to seat myself; I do seat myself, but only after the same process. This assent is not a part of virtue. '' None
25. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Contraction, expansion, A perceptible spatial movement of the physical soul in the chest • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • First movements, Physical, e.g. pallor, erection, glaring caused by appearance, without assent and emotion having yet occurred • feelings, physical alterations underlying

 Found in books: Graver (2007), Stoicism and Emotion, 237; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 41, 68
26. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • physical • physical description, Thesslanonians

 Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 83; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 315, 316; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
27. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Chrysippus, Physical Theses • change (metabolē) to wisdom, in physics • parts of philosophy, interrelatedness of ethics and physics • physics • physics, theology as part of

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 24, 62, 65; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 120, 123
28. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Stoics/Stoicism, physics • beliefs,as physical events • confidence, physical sensation of • emotions, physical sensations of • grief, physical sensation of

 Found in books: Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 56; Graver (2007), Stoicism and Emotion, 227
29. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Physical interpretations of soul in Timaeus • physics • physics, Alcinous’s Platonic

 Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 120; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 179; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 821
30. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • comparison with Plato, in physics

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 75; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 261
31. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Contraction, expansion, A perceptible spatial movement of the physical soul in the chest • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Therapy, Physical therapies • beliefs,as physical events • confidence, physical sensation of • elements, four-element physics • emotions, as physical events • emotions, physical sensations of • feelings, physical alterations underlying • grief, physical sensation of

 Found in books: Graver (2007), Stoicism and Emotion, 19, 29, 227; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 38, 39, 40, 257, 258
32. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Holy men, loss of physical strength • Physical Strength • Torah study, and the loss of physical strength

 Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 125, 187; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 141

84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה'' None84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.'' None
33. Diogenes Laertius, Lives of The Philosophers, 7.39-7.41, 7.83, 7.85, 7.87-7.88, 7.102, 7.135-7.137, 7.139, 7.151-7.158 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Pauline Theology, pneumatology and Stoic physics • Physics • animal, psycho-physical composite • beliefs,as physical events • body, bodies in Stoic physics • comparison with Plato, in physics • confidence, physical sensation of • elements, four-element physics • emotions, physical sensations of • excellence (aretē), physics as • grief, physical sensation of • parts of philosophy, interrelatedness of ethics and physics • physical elements • physics • physics, corresponding with divine matters

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 19, 22, 25, 27, 28, 40, 73, 75, 76; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 169, 174; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 120; Graver (2007), Stoicism and Emotion, 225, 227, 249; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 85, 86; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 280; King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 216; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 9; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 266; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 91, 98, 100, 149; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 312

sup>
7.39 Philosophic doctrine, say the Stoics, falls into three parts: one physical, another ethical, and the third logical. Zeno of Citium was the first to make this division in his Exposition of Doctrine, and Chrysippus too did so in the first book of his Exposition of Doctrine and the first book of his Physics; and so too Apollodorus and Syllus in the first part of their Introductions to Stoic Doctrine, as also Eudromus in his Elementary Treatise on Ethics, Diogenes the Babylonian, and Posidonius.These parts are called by Apollodorus Heads of Commonplace; by Chrysippus and Eudromus specific divisions; by others generic divisions. 7.40 Philosophy, they say, is like an animal, Logic corresponding to the bones and sinews, Ethics to the fleshy parts, Physics to the soul. Another simile they use is that of an egg: the shell is Logic, next comes the white, Ethics, and the yolk in the centre is Physics. Or, again, they liken Philosophy to a fertile field: Logic being the encircling fence, Ethics the crop, Physics the soil or the trees. Or, again, to a city strongly walled and governed by reason.No single part, some Stoics declare, is independent of any other part, but all blend together. Nor was it usual to teach them separately. Others, however, start their course with Logic, go on to Physics, and finish with Ethics; and among those who so do are Zeno in his treatise On Exposition, Chrysippus, Archedemus and Eudromus. 7.41 Diogenes of Ptolemas, it is true, begins with Ethics; but Apollodorus puts Ethics second, while Panaetius and Posidonius begin with Physics, as stated by Phanias, the pupil of Posidonius, in the first book of his Lectures of Posidonius. Cleanthes makes not three, but six parts, Dialectic, Rhetoric, Ethics, Politics, Physics, Theology. But others say that these are divisions not of philosophic exposition, but of philosophy itself: so, for instance, Zeno of Tarsus. Some divide the logical part of the system into the two sciences of rhetoric and dialectic; while some would add that which deals with definitions and another part concerning canons or criteria: some, however, dispense with the part about definitions.
7.83 Such, then, is the logic of the Stoics, by which they seek to establish their point that the wise man is the true dialectician. For all things, they say, are discerned by means of logical study, including whatever falls within the province of Physics, and again whatever belongs to that of Ethics. For else, say they, as regards statement and reasoning Physics and Ethics could not tell how to express themselves, or again concerning the proper use of terms, how the laws have defined various actions. Moreover, of the two kinds of common-sense inquiry included under Virtue one considers the nature of each particular thing, the other asks what it is called. Thus much for their logic.' "
7.85 An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it." 7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.
7.102 Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii., and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred.
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. 7.137 The four elements together constitute unqualified substance or matter. Fire is the hot element, water the moist, air the cold, earth the dry. Not but what the quality of dryness is also found in the air. Fire has the uppermost place; it is also called aether, and in it the sphere of the fixed stars is first created; then comes the sphere of the planets, next to that the air, then the water, and lowest of all the earth, which is at the centre of all things.The term universe or cosmos is used by them in three senses: (1) of God himself, the individual being whose quality is derived from the whole of substance; he is indestructible and ingenerable, being the artificer of this orderly arrangement, who at stated periods of time absorbs into himself the whole of substance and again creates it from himself. (2)
7.139 For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion.' "
7.151 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;" "7.152 ummer as the heating of the air above the earth when he travels to the north; while autumn they attribute to the receding of the sun from us. As for the winds, they are streams of air, differently named according to the localities from which they blow. And the cause of their production is the sun through the evaporation of the clouds. The rainbow is explained as the reflection of the sun's rays from watery clouds or, as Posidonius says in his Meteorology, an image of a segment of the sun or moon in a cloud suffused with dew, which is hollow and visible without intermission, the image showing itself as if in a mirror in the form of a circular arch. Comets, bearded stars, and meteors are fires which arise when dense air is carried up to the region of aether." '7.153 A shooting star is the sudden kindling of a mass of fire in rapid motion through the air, which leaves a trail behind it presenting an appearance of length. Rain is the transformation of cloud into water, when moisture drawn up by the sun from land or sea has been only partially evaporated. If this is cooled down, it is called hoar-frost. Hail is frozen cloud, crumbled by a wind; while snow is moist matter from a cloud which has congealed: so Posidonius in the eighth book of his Physical Discourse. Lightning is a kindling of clouds from being rubbed together or being rent by wind, as Zeno says in his treatise On the Whole; thunder the noise these clouds make when they rub against each other or burst. 7.154 Thunderbolt is the term used when the fire is violently kindled and hurled to the ground with great force as the clouds grind against each other or are torn by the wind. Others say that it is a compression of fiery air descending with great force. A typhoon is a great and violent thunderstorm whirlwind-like, or a whirlwind of smoke from a cloud that has burst. A prester is a cloud rent all round by the force of fire and wind. Earthquakes, say they, happen when the wind finds its way into, or is imprisoned in, the hollow parts of the earth: so Posidonius in his eighth book; and some of them are tremblings, others openings of the earth, others again lateral displacements, and yet others vertical displacements. 7.155 They maintain that the parts of the world are arranged thus. The earth is in the middle answering to a centre; next comes the water, which is shaped like a sphere all round it, concentric with the earth, so that the earth is in water. After the water comes a spherical layer of air. There are five celestial circles: first, the arctic circle, which is always visible; second, the summer tropic; third, the circle of the equinox; fourth, the winter tropic; and fifth, the antarctic, which is invisible to us. They are called parallel, because they do not incline towards one another; yet they are described round the same centre. The zodiac is an oblique circle, as it crosses the parallel circles. 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. 7.158 We hear when the air between the sot body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent.'' None
34. Origen, Against Celsus, 4.48 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Pauline Theology, pneumatology and Stoic physics • elements, four-element physics

 Found in books: Graver (2007), Stoicism and Emotion, 225; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 312

sup>
4.48 In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. '' None
35. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Galen, Platonizing ecletic doctor, Spiritual as well as physical exercises, delay in acting on anger • Physics • elements, four-element physics • physics

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 545; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 71; Graver (2007), Stoicism and Emotion, 225; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 148; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
36. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Pauline Theology, pneumatology and Stoic physics • resurrection physical

 Found in books: Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 150; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 313
37. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aristotle, Physics

 Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 267; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 13
38. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Intelligible (noetic) vs. sensible/physical • Plato, Timaeus, as physics • physics • physics, Alcinous’s Platonic • physics, and “necessity,” • physics, separate from theology (Platonists) • seeds, non-physical, of god’s creation • theology, distinguished from physics (Calcidius)

 Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 34, 107, 120, 175, 176, 178, 197, 213, 232, 283; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 126
39. None, None, nan (missingth cent. CE - 5th cent. CE)
 Tagged with subjects: • Alexander of Aphrodisias, on Aristotle's Physics • Aristotle, Physics • physics

 Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 176; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 119
40. None, None, nan
 Tagged with subjects: • Chrysippus, Physical Questions • Chrysippus, Physical Theses • Cleanthes, Physical Treatises • Cleanthes, on the change to virtue in physical terms • Pauline Theology, pneumatology and Stoic physics • Physics • change (metabolē) to wisdom, in physics • comparison with Plato, in physics • excellence (aretē), physics as • natural philosophy/physics (phusiologia, φυσιολογία‎) • parts of philosophy, interrelatedness of ethics and physics • physics • physics, theology as part of

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 24, 26, 27, 28, 29, 40, 62, 65, 67, 77; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 50; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 84; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 95, 98, 104, 149; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 311, 312; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 267
41. None, None, nan
 Tagged with subjects: • Physics

 Found in books: Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 99, 107, 111; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 31



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