1. Hebrew Bible, Exodus, 3.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ideas (platonic) •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 140; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ |
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| 2. Hebrew Bible, Psalms, 16.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 741 |
3. Hebrew Bible, Genesis, 1.1, 1.26, 3.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 139; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 226| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ | 1.1. In the beginning God created the heaven and the earth. 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.’ 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ |
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4. Homer, Odyssey, 11.122-11.123, 24.12 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 39| 11.122. εἰς ὅ κε τοὺς ἀφίκηαι οἳ οὐκ ἴσασι θάλασσαν 11.123. ἀνέρες, οὐδέ θʼ ἅλεσσι μεμιγμένον εἶδαρ ἔδουσιν· 24.12. ἠδὲ παρʼ Ἠελίοιο πύλας καὶ δῆμον ὀνείρων | |
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5. Hesiod, Works And Days, 610, 611, 597, 609, 598, 765 ff. (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 54| 610. οὐρανόν, Ἀρκτοῦρον δʼ ἐσίδῃ ῥοδοδάκτυλος Ηώς, | 610. Into the light then Pandion’s progeny, |
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| 6. Parmenides, Fragments, b1.11 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pythagoras (in platonism) on reincarnation/reincarnation of - Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 44 |
| 7. Pherecydes of Syros, Fragments, b7, b4 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 39 |
| 8. Plato, Cratylus, 400c, 409b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 42 |
| 9. Plato, Epinomis, 984d-985c, 988b5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 226 |
| 10. Plato, Gorgias, 525b, 525c, 484c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 241 |
11. Plato, Philebus, 36c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aristoxenus, account of pleasure not platonic or aristotelian Found in books: Huffman, A History of Pythagoreanism (2019) 358| 36c. διπλοῦν; ΠΡΩ. ἀληθέστατα, ὦ Σώκρατες. ΣΩ. ταύτῃ δὴ τῇ σκέψει τούτων τῶν παθημάτων τόδε χρησώμεθα. ΠΡΩ. τὸ ποῖον; ΣΩ. πότερον ἀληθεῖς ταύτας τὰς λύπας τε καὶ ἡδονὰς ἢ ψευδεῖς εἶναι λέξομεν; ἢ τὰς μέν τινας ἀληθεῖς, τὰς δʼ οὔ; ΠΡΩ. πῶς δʼ, ὦ Σώκρατες, ἂν εἶεν ψευδεῖς ἡδοναὶ ἢ λῦπαι; ΣΩ. πῶς δέ, ὦ Πρώταρχε, φόβοι ἂν ἀληθεῖς ἢ ψευδεῖς, ἢ προσδοκίαι ἀληθεῖς ἢ μή, ἢ δόξαι ἀληθεῖς ἢ ψευδεῖς; | 36c. and thought the pain simply was twofold? Pro. Very true, Socrates. Soc. Let us make use of our examination of those affections for a particular purpose. Pro. For what purpose? Soc. Shall we say that those pleasures and pains are true or false, or that some are true and others not so? Pro. But, Socrates, how can there be false pleasures or pains? Soc. But, Protarchus, how can there be true and false fears, or true and false expectations, or true and false opinions? |
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| 12. Plato, Greater Hippias, 299a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonic dialogue favorable to pederasty Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 80 |
| 13. Plato, Laws, book 10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •forms, platonic, as first cosmos Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 68 |
| 14. Plato, Parmenides, 137b-150b, 137c-142a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 270 |
15. Plato, Phaedo, 60e, 62b, 69b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 575| 69b. καὶ τούτου μὲν πάντα καὶ μετὰ τούτου ὠνούμενά τε καὶ πιπρασκόμενα τῷ ὄντι ᾖ καὶ ἀνδρεία καὶ σωφροσύνη καὶ δικαιοσύνη καὶ συλλήβδην ἀληθὴς ἀρετή, μετὰ φρονήσεως, καὶ προσγιγνομένων καὶ ἀπογιγνομένων καὶ ἡδονῶν καὶ φόβων καὶ τῶν ἄλλων πάντων τῶν τοιούτων: χωριζόμενα δὲ φρονήσεως καὶ ἀλλαττόμενα ἀντὶ ἀλλήλων μὴ σκιαγραφία τις ᾖ ἡ τοιαύτη ἀρετὴ καὶ τῷ ὄντι ἀνδραποδώδης τε καὶ οὐδὲν ὑγιὲς οὐδ’ ἀληθὲς ἔχῃ, τὸ δ’ ἀληθὲς τῷ ὄντι ᾖ | 69b. must be exchanged and by means of and with which all these things are to be bought and sold, is in fact wisdom; and courage and self-restraint and justice and, in short, true virtue exist only with wisdom, whether pleasures and fears and other things of that sort are added or taken away. And virtue which consists in the exchange of such things for each other without wisdom, is but a painted imitation of virtue and is really slavish and has nothing healthy or true in it; but truth is in fact a purification |
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16. Plato, Phaedrus, 229b, 245a, 245bc, 246A-257B, 246c, 265ab, 247a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 226| 247a. κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν | 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, they proceed steeply upward to the top of the vault of heaven, where the chariots of the gods, whose well matched horses obey the rein, advance easily, but the others with difficulty; for the horse of evil nature weighs the chariot down, making it heavy and pulling toward the earth the charioteer whose horse is not well trained. There the utmost toil and struggle await the soul. For those that are called immortal, when they reach the top, pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one or another of the things we call realities, but that which abides in the real eternal absolute; and in the same way it beholds and feeds upon the other eternal verities, after which, passing down again within the heaven, it goes home, and there the charioteer puts up the horses at the manger and feeds them with ambrosia and then gives them nectar to drink. Such is the life of the gods; but of the other souls, 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, |
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17. Aristophanes, Birds, 137-142 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 193| 142. οὐκ ὠρχιπέδισας, ὢν ἐμοὶ πατρικὸς φίλος.” | |
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18. Aristophanes, Women of The Assembly, 921-922, 920 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 148| 920. δοκεῖς δέ μοι καὶ λάβδα κατὰ τοὺς Λεσβίους. | |
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19. Xenophon, Memoirs, 1.2.24-1.2.25 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •thrasymachus (platonic character) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235| 1.2.24. καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ. 1.2.25. τοιούτων δὲ συμβάντων αὐτοῖν, καὶ ὠγκωμένω μὲν ἐπὶ γένει, ἐπηρμένω δʼ ἐπὶ πλούτῳ, πεφυσημένω δʼ ἐπὶ δυνάμει, διατεθρυμμένω δὲ ὑπὸ πολλῶν ἀνθρώπων, ἐπὶ δὲ πᾶσι τούτοις διεφθαρμένω καὶ πολὺν χρόνον ἀπὸ Σωκράτους γεγονότε, τί θαυμαστὸν εἰ ὑπερηφάνω ἐγενέσθην; | 1.2.24. And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 1.2.24. And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 1.2.25. Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates, what wonder if they grew overbearing? 1.2.25. Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates, what wonder if they grew overbearing? |
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| 20. Plato, Alcibiades I, 105a, 105b, 105d, 105c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235 |
21. Aristophanes, Knights, 735-738, 740, 739 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 196| 739. σαυτὸν δὲ λυχνοπώλαισι καὶ νευρορράφοις | |
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| 22. Plato, Republic, 9, 8, 4, 1, 10, 9.588c, 604e, 394b, 392d, 498c6.-d, 7.530d, 6.509b9, 10.613a-b, 410b-511a, 621a, 411A-B, 603A (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 239 |
| 23. Pherecydes of Athens, Fragments, b7, b4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 39 |
| 24. Plato, Sophist, 263E-264D, 254b7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 329 |
| 25. Plato, Symposium, 191e5, 210c-d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 173 |
26. Plato, Theaetetus, 176a, 176b, 179e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 42| 179e. ἀρχῆς, ὥσπερ αὐτοὶ ὑποτείνονται. ΘΕΟ. παντάπασι μὲν οὖν. καὶ γάρ, ὦ Σώκρατες, περὶ τούτων τῶν Ἡρακλειτείων ἤ, ὥσπερ σὺ λέγεις, Ὁμηρείων καὶ ἔτι παλαιοτέρων, αὐτοῖς μὲν τοῖς περὶ τὴν Ἔφεσον, ὅσοι προσποιοῦνται ἔμπειροι, οὐδὲν μᾶλλον οἷόν τε διαλεχθῆναι ἢ τοῖς οἰστρῶσιν. ἀτεχνῶς γὰρ κατὰ τὰ συγγράμματα φέρονται, τὸ δʼ ἐπιμεῖναι ἐπὶ λόγῳ καὶ ἐρωτήματι καὶ ἡσυχίως | 179e. THEO. Certainly we must. For it is no more possible, Socrates, to discuss these doctrines of Heracleitus (or, as you say, of Homer or even earlier sages) with the Ephesians themselves—those, at least, who profess to be familiar with them—than with madmen. For they are, quite in accordance with their text-books, in perpetual motion; but as for keeping to an argument or a question and quietly answering and asking in turn, |
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| 27. Plato, Timaeus, 27d, 27d-28a, 29d-31a, 29e, 30b, 30c, 30d, 33a, 36E-37A, 38C-39E, 40A, 40a, 41D-42A, 43D, 44A-B, 44D, 45d-e, 47a, 47b, 47c, 47e-48e, 72e, 86B-87B, 90b, 90c, 90d, 91E-92A, 92c5, 92c6, 92c7, 92c8, 92c9, 92c4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 98, 99 |
28. Herodotus, Histories, 2.81 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •pythagoras (in platonism) as theologian Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 214| 2.81. ἐνδεδύκασι δὲ κιθῶνας λινέους περὶ τὰ σκέλεα θυσανωτούς, τοὺς καλέουσι καλασίρις· ἐπὶ τούτοισι δὲ εἰρίνεα εἵματα λευκὰ ἐπαναβληδὸν φορέουσι. οὐ μέντοι ἔς γε τὰ ἱρὰ ἐσφέρεται εἰρίνεα οὐδὲ συγκαταθάπτεταί σφι· οὐ γὰρ ὅσιον. ὁμολογέουσι δὲ ταῦτα τοῖσι Ὀρφικοῖσι καλεομένοισι καὶ Βακχικοῖσι, ἐοῦσι δὲ Αἰγυπτίοισι καὶ Πυθαγορείοισι· οὐδὲ γὰρ τούτων τῶν ὀργίων μετέχοντα ὅσιον ἐστὶ ἐν εἰρινέοισι εἵμασι θαφθῆναι. ἔστι δὲ περὶ αὐτῶν ἱρὸς λόγος λεγόμενος. | 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. |
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| 29. Democritus, Fragments, fr.191 DK (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cicero, platonizing roman statesman, orator, endurance of others as model Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 30. Aristotle, Nicomachean Ethics, 2.6, 1107a10, 1107a11, 1107a12, 1107a13, 1107a14, 1107a15, 1107a8, 1107a9, 1174b23 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208 |
| 31. Aristotle, Metaphysics, 1039b26, 1043b14, 1044b21, 1072a, 1072b, 12, 987a29-988a17, a 6, (1071b3-1076a4) (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 32. Aristotle, Soul, 3.3, 428a18, 428a19, 428a20, 428a21, 428a22, 428a23, 428a24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41 |
33. Aeschines, Letters, 1.139-1.141 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonic dialogue favorable to pederasty Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 181 | 1.139. again, the same lawgiver said, “A slave shall not be the lover of a free boy nor follow after him, or else he shall receive fifty blows of the public lash.” But the free man was not forbidden to love a boy, and associate with him, and follow after him, nor did the lawgiver think that harm came to the boy thereby, but rather that such a thing was a testimony to his chastity. But, I think, so long as the boy is not his own master and is as yet unable to discern who is a genuine friend, and who is not, the law teaches the lover self-control, and makes him defer the words of friendship till the other is older and has reached years of discretion; but to follow after the boy and to watch over him the lawgiver regarded as the best possible safeguard and protection for chastity. 1.140. and so it was that those benefactors of the state, Harmodius and Aristogeiton, men pre-eminent for their virtues, were so nurtured by that chaste and lawful love—or call it by some other name than love if you like—and so disciplined, that when we hear men praising what they did, we feel that words are inadequate to the eulogy of their deeds. 1.141. But since you make mention of Achilles and Patroclus, and of Homer and the other poets—as though the jury were men innocent of education, while you are people of a superior sort, who feel yourselves quite beyond common folks in learning—that you may know that we too have before now heard and learned a little something, we shall say a word about this also. For since they undertake to cite wise men, and to take refuge in sentiments expressed in poetic measures, look, fellow citizens, into the works of those who are confessedly good and helpful poets, and see how far apart they considered chaste men, who love their like, and men who are wanton and overcome by forbidden lusts. |
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| 34. Aristotle, Parts of Animals, 2.2, 2.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, irrational forces trained by diet, music, gymnastics Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 258 |
| 35. Aristotle, Rhetoric, 2.1-2.11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41 |
| 36. Aristotle, Politics, 8.7, 1342a14 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 37. Amphis, Fragments, 15 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •platonic dialogue favorable to pederasty Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 191 |
| 38. Timocles Comicus, Fragments, fr.6 (Kock, p.453), Attic.Com.vol.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 39. Timocles Comicus, Fragments, Attic.Com.vol.2, fr.6 (Kock, p.453) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 40. Numenius Heracleensis, Fragments, fr.15 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 125 |
| 41. Democritus Ephesius, Fragments, fr.191 DK (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •cicero, platonizing roman statesman, orator, endurance of others as model Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 42. Plautus, Curculio, 92c, 36e, 31b ff., 30b, 30a ff., 35a (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 120 |
43. Septuagint, Wisdom of Solomon, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •plato and platonism, athenagoras on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205 | 13.1. The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners. 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners; 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For terrible is the overthrow of the sinner; But not one of all these things toucheth the righteous. For not alike are the chastening of the righteous (for sins done) in ignorance, And the overthrow of the sinner 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator." 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 13.8. Yet again, not even they are to be excused; 13.9. 10) For the Lord spareth His pious ones, And blotteth out their errors by His chastening. For the life of the righteous shall be for ever; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things? |
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| 44. Septuagint, Ecclesiasticus (Siracides), 290 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •forms, platonic, as thoughts Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 105 |
45. Cicero, Tusculan Disputations, 2.61, 3.7, 3.54-3.55, 3.58, 3.61, 3.68, 3.70, 3.74, 3.76-3.79, 4.10, 4.15, 4.39, 4.41-4.42, 4.57, 4.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius •cicero, platonizing roman statesman, orator, aristotelian metriopatheia ridiculed as belief in moderate perturbation, vice or evil •cicero, platonizing roman statesman, orator, translation of pathos as perturbatio •galen, platonizing ecletic doctor, instead of appealing to freshness, chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable •cicero, platonizing roman statesman, orator, endurance of others as model •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 40, 107, 112, 182, 208, 224| 2.61. at non noster Posidonius; possidon. X quem et ipse saepe vidi et id dicam, quod solebat narrare Pompeius, se, cum secum X (ipse cum R c ) Rhodum venisset decedens ex Syria, ex yria K audire voluisse Posidonium; possidon. X sed cum audisset eum graviter esse aegrum, quod vehementer eius artus laborarent, voluisse tamen nobilissimum philosophum philosoph um R visere: quem ut vidisset et et add. V c salutavisset honorificisque verbis prosecutus esset molesteque se dixisset dixs. G ferre, quod eum non posset audire, at ille: tu vero inquit potes, nec committam, necomitam G ( ss. 2 ) KR (nec om. K 2 R) ne commitam V neccommittam s ut dolor corporis efficiat, ut frustra tantus vir ad me venerit. itaque narrabat eum graviter et copiose de hoc ipso, nihil esse nihil esse nihile G 1 bonum nisi quod esset honestum, cubantem disputavisse, cumque quasi faces ei doloris admoverentur, admoverentur -rentur in r. V c saepe dixisse: dixs. G 3.7. ut enim in Academiam nostram descendimus inclinato iam in postmeridianum tempus die, poposci eorum aliquem, qui aderant, aliquid quid adherant G 1 causam disserendi. tum res acta sic est: Videtur mihi cadere in sapientem aegritudo. Num reliquae quoque perturbationes animi, formidines libidines libidines add. G 2 iracundiae? haec enim fere sunt eius modi, eiusmodi V ( ss. c ) quae Graeci pa/qh pathe X appellant; ego poteram morbos, et id verbum esset e verbo, sed in consuetudinem nostram non caderet. nam misereri, invidere, gestire, laetari, haec omnia morbos Graeci appellant, motus animi rationi non obtemperantis, nos autem hos eosdem motus concitati animi recte, ut opinor, perturbationes dixerimus, morbos autem non satis usitate, relique ... 29 usitate ( libere ) H uisit. G 1 ( sic etiam 322, 10; 325,16 ) nisi quid aliud tibi videtur. Mihi vero isto modo. 3.54. legimus librum Clitomachi, quem ille eversa Karthagine misit consolandi causa ad captivos, cives suos; in eo est disputatio scripta Carneadis, quam se ait in commentarium rettulisse. retulisse G 1 K ( ex retullisse 1 ) V cum ita positum esset, videri vidi G 1 fore in aegritudine sapientem patria capta, quae Carneades contra dixerit, scripta sunt. tanta igitur calamitatis praesentis adhibetur a philosopho medicina, quanta inveteratae inveterata X corr. s (in inveterata al. ) desideraretur V 2 ne desideratur quidem, nec, si aliquot aliquod G annis post idem ille liber captivis missus esset, volneribus mederetur, sed cicatricibus. sensim enim et pedetemptim progrediens extenuatur dolor, non quo ipsa res immutari soleat aut possit, sed id, quod ratio debuerat, usus docet, minora esse ea quae sint visa maiora. Quid ergo opus est, dicet aliquis, omnino ratione aut consolatione illa, ratione aut omnino consolatione ulla X illa s ( idem men- dum p. 353, 29 al. ) omnino ratione aut Po. qua solemus uti, cum levare dolorem maerentium volumus? 3.55. hoc enim fere tum habemus in promptu, promtu GR nihil oportere inopinatum videri. aut aut R, sed u del. R c qui sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) tolerabilius feret incommodum, qui cognoverit cognoverint X corr. R 2 V c necesse esse homini tale aliquid accidere? haec enim oratio de ipsa summa mali nihil detrahit, tantum modo adfert, nihil evenisse quod non opidum fuisset. neque tamen genus id orationis in consolando non valet, sed id haud sciam an plurimum. * ergo ista necopinata non habent tantam vim, ut aegritudo ex is omnis oriatur; feriunt enim fortasse gravius, non id efficiunt, ut ea, quae accidant maiora videantur: sic VBM s videantur y non quia G 1 R 1, in mg. eodem signo addito quia recentia sunt, maiora videntur G 2 quia recentia sunt R vet (c ?) quia recentia sunt in textu habet K 1 maiora videntur add. K 2 ( item P) quia recentia sunt, maiora videntur, non quia repentina. Ergo... 18 repentina verba ipsa sana sunt ( cf. Herm. XLI p. 324 ), sed non suo loco posita. a Cicerone ipso, ut argumentationem §§ 52–54 concluderent, in chiro- grapho postea adscripta, ab Attici librariis autem falso loco inserta esse videntur. (nam id efficiunt ... videantur, sed maiora videntur, quia recentia sunt, non quia repentina We. ut ea quae accidant, mala videantur ... non quia repentina, mala Se, Jb. d. ph. V. 24 p. 244 ) 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. 3.61. Omnibus enim modis fulciendi sunt, qui ruunt nec cohaerere possunt propter magnitudinem aegritudinis. ex quo ipsam aegritudinem lu/phn a\gP HN fere X ( L ex A V) Chrysippus quasi Chrys. fr. eth. 485 solutionem totius hominis appellatam omnibus modis... 12 appellat putat. appellat amputat KR 1 V ( cf. H et praef. ) Quae tota poterit evelli explicata, ut ut aut V 1 principio dixi, dixi cf. p. 329, 2sqq. causa aegritudinis; est enim nulla alia nisi opinio et iudicium magni praesentis atque urgentis mali. est... 15 mali itaque et dolor corporis, cuius est morsus acerrumus, perferetur perferetur X ( cf. Po. comm. ad 1, 29 ) perfertur V c spe proposita boni, et acta aetas honeste ac splendide tantam adfert consolationem, ut eos qui ita vixerint aut non attingat aegritudo aegritudo del. Dav. aut perleviter pungat animi dolor. Sed ad hanc opinionem magni mali cum illa etiam opinio accessit oportere, rectum esse, rectū esse esse scr. V c ad officium pertinere ferre perferre V ( sed per in r. rec ) illud aegre quod acciderit, tum denique efficitur illa gravis aegritudinis perturbatio. tum ... 23 perturbatio om. H 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.74. Sed nimirum hoc maxume maxumum X me ss. B est exprimendum, exprimendum X ( con- fessio adversariis exprimenda est cf. Verr. 4, 112 Liv. 21, 18, 5 Lucan. 6, 599 manibus exprime verum ) experimentum ( et antea maxumum) edd. ( sed hoc uerbum Tullianum non est, illudque hanc—diuturna ratione conclusum, non ex experientia sumptum ) cum constet aegritudinem aegritudinem V -ne GKR vetustate tolli, tollit X sed ult. t eras. V hanc vim non esse in die diē V positam, sed in cogitatione diuturna. diurna X corr. B 1 s nam si et eadem res est et idem est homo, qui potest quicquam de dolore mutari, si neque de eo, propter quod dolet, quicquam est mutatum neque de eo, qui qui quod G 1 dolet? cogitatio igitur diuturna diurna X corr. B 1 s nihil esse in re mali dolori medetur, non ipsa diuturnitas. Hic mihi adferunt mediocritates. mediocritas X -tates V c Non. quae si naturales sunt, quid opus est consolatione? at hae mihi afferentur med.... 24 consolatione Non. 29, 27 natura enim ipsa terminabit modum; sin opinabiles, opinio tota tollatur. Satis dictum esse arbitror aegritudinem esse opinionem mali praesentis, satis arbitror dictum esse ... 355, 1 praesentis H in qua opinione illud insit, ut aegritudinem suscipere oporteat. 3.76. sunt qui unum officium consolantis cons olantis R 1 consulantis GK 1 V 1 putent putent docere Lb. Cleanthes fr. 576 malum illud omnino non esse, ut Cleanthi placet; sunt qui non magnum malum, ut Peripatetici; sunt qui abducant a malis ad bona, ut Epicurus; sunt qui satis satis om. G 1 putent ostendere nihil inopinati inopiti GRV 1 (n exp. c ) opiti K accidisse, ut Cyrenaici lac. stat. Po. ut Cyrenaici pro nihil mali (nihil a mali V 1 ) Dav. cogitari potest: ut Cyr. atque hi quoque, si verum quaeris, efficere student ut non multum adesse videatur aut nihil mall. Chr. cf. § 52–59. 61 extr. Chrys. fr. eth. 486 nihil mali. Chrysippus autem caput esse censet in consolando detrahere detra in r. V c illam opinionem maerentis, qua se maerentis se X (mer. KR) qd add. V 2 maerentis si vel maerentl si s ( sed sec. Chr. omnes qui maerent in illa opinione sunt; non recte p. 275, 19 confert Va. Op. 1, 70 ) qua Po. officio fungi putet iusto atque debito. sunt etiam qui haec omnia genera consolandi colligant abducunt... 21 putant... 356, 2 colligunt X 356, 2 colligant V 2 abducant et putent Ern. ( obloq. Küh. Sey. cf. tamen nat. deor. 2, 82 al. ). inconcinnitatem modorum def. Gaffiot cf. ad p. 226, 23 —alius enim alio modo movetur—, ut fere nos in Consolatione omnia omnia bis scripsit, prius erasit G omnia exp. et in mg. scr. fecimus. omne genus consolandi V c in consolationem unam coniecimus; erat enim in tumore animus, et omnis in eo temptabatur curatio. sed sumendum tempus est non minus in animorum morbis quam in corporum; ut Prometheus ille Aeschyli, cui cum dictum esset: Atqui/, Prometheu, te ho/c tenere exi/stimo, Mede/ri posse ra/tionem ratione ratione G 1 RV 1 ( alterum exp. G 2 V 1 ratione rationem K 1 (ratione del. K 2 ) orationem Stephanus ( ft. recte cf. lo/goi ) iracu/ndiae, v. 377 respondit: Siquide/m qui qui et ss. V c tempesti/vam medicinam a/dmovens Non a/dgravescens adgr. ss. V c vo/lnus inlida/t manu. manus X s exp. V 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? 3.78. quid? illa Lyconis qualia quia GRV 1 (a eras. ) sunt? qui aegritudinem extenuans parvis ait eam rebus moveri, fortunae et corporis incommodis, non animi malis. mali X corr. V 2 quid ergo? illud, quod Alcibiades dolebat, non ex animi malis vitiisque constabat? ad Epicuri consolationem satis est ante dictum. 3.79. ne ne n onne K ( ss. 2 ) illa quidem firmissima consolatio est, quamquam quamquam quidquam K 1 et usitata est et saepe prodest: non tibi hoc soli. prodest haec quidem, ut dixi, dixi p. 345, 13 sed nec semper nec omnibus; sunt enim qui respuant; sed refert, quo modo adhibeatur. ut enim enim om. G 1 tulerit quisque eorum qui sapienter tulerunt, non quo quisque incommodo adfectus sit, praedicandum est. Chrysippi crys. KR chris. G ad veritatem firmissima est, ad tempus aegritudinis difficilis. magnum opus opus s onus X est probare maerenti illum suo iudicio et, quod se se exp. V 2 ita putet oportere facere, maerere. Nimirum igitur, ut in causis non semper utimur eodem statu—sic enim appellamus controversiarum genera—, sed ad tempus, ad controversiae naturam, ad personam accommodamus, sic in aegritudine lenienda, quam lenienda. nam quam X nam del. s quisque curationem recipere possit, videndum est. nimirum ... 26 est H 4.10. sed post requires, si quid fuerit obscurius. Faciam equidem; tu tamen, ut soles, dices ista ipsa obscura planius quam dicuntur a Graecis. Enitar equidem, sed intento opus est animo, ne ne nemo K 1 omnia dilabantur, si unum aliquid effugerit. Quoniam, quae Graeci pa/qh vocant, nobis perturbationes pathe X perturbationes cf. Aug. civ. 14, 5 appellari magis placet quam morbos, in his explicandis veterem illam equidem Pythagorae primum, dein Platonis discriptionem sequar, qui animum in duas partes dividunt: alteram rationis participem faciunt, fiunt K 1 alteram expertem; in participe rationis ponunt ponunt V rec s pot X tranquillitatem, id est placidam quietamque constantiam, in illa altera motus turbidos cum cum We. tum irae tum cupiditatis, contrarios inimicosque rationi. 4.15. sed quae iudicia quasque opiniones perturbationum esse dixi, non in eis perturbationes solum positas esse dicunt, verum illa etiam etiam ilia H quae efficiuntur perturbationibus, ut aegritudo quasi morsum aliquem doloris efficiat, metus recessum quendam animi et fugam, laetitia profusam hilaritatem, libido lubido K x li bido R effrenatam effrenata X corr. K 2 R c adpetentiam. opinationem autem, quam in omnis definitiones superiores inclusimus, volunt esse inbecillam adsensionem. 4.39. modum tu adhibes vitio? an vitium nullum est non parere rationi? an ratio parum praecipit nec bonum illud esse, quod aut cupias ardenter aut aut B s V 3 ut X adeptus ecferas te insolenter, nec porro malum, quo aut oppressus iaceas aut, iaceas aut aut in r. V 1 ne opprimare, mente vix constes? eaque omnia aut nimis tristia tristitia V 1 aut nimis laeta errore fieri, qui si si del. Mue. ad Seyfferti Lael. p. 253. an si = sc. error secl.? error stultis extenuetur die, ut, cum res eadem maneat, aliter ferant maneat ... ferant s maneant... ferat X (eaedem maneant M s ) cf. p. 345, 2 inveterata aliter recentia, sapientis ne attingat quidem omnino? 4.41. Qui modum igitur vitio quaerit, similiter facit, ut si posse putet eum qui se e Leucata praecipitaverit sustinere se, cum velit. ut enim id non potest, sic animus perturbatus et incitatus nec cohibere neccoloco K se potest nec, quo loco n eqoloco G 1 necquiloco R 1 ( corr. 2 ) vult, insistere. omninoque, quae crescentia omnino quaeque cr. X (quaequae K) pernitiosa GRV perniciosa sunt, eadem sunt vitiosa nascentia; 4.42. aegritudo autem ceteraeque perturbationes amplificatae certe pestiferae sunt: igitur pestiferunt ig. K 1 etiam susceptae continuo in magna pestis parte versantur. etenim ipsae ipse GV se impellunt, ubi semel a ratione discessum est, ipsaque sibi imbecillitas inb. G indulget in altumque provehitur imprudens nec reperit repperit X locum consistendi. quam ob rem nihil interest, utrum moderatas perturbationes adprobent an moderatam iniustitiam, moderatam ignaviam, moderatam intemperantiam; qui enim vitiis modum apponit, is partem suscipit vitiorum; quod cum ipsum per se odiosum est, tum eo molestius, quia sunt in lubrico incitataque semel proclivi labuntur sustinerique sustineri quae X (qu e V) nullo modo possunt. Quid, quod idem Peripatetici perturbationes istas, quas nos nos V c s non X extirpandas putamus, non modo naturalis esse dicunt, sed etiam utiliter a natura datas? 4.57. quis enim potest, in quo libido cupiditasve sit, non libidinosus et cupidus esse? in quo ira, non iracundus? in quo angor, non anxius? in quo timor, non timidus? libidinosum igitur et iracundum et anxium et timidum censemus esse sapientem? de cuius excellentia excelentia R 1 V 1 multa quidem dici quamvis fuse fuse om. V possunt B 1 e corr. s possit X lateque possunt, sed brevissime illo modo, sapientiam sapientia GV 1 sapientem K 1 esse dici ... 390, 1 esse in ras. eius- dem spatii K 1 ( ante ras. ult. verbum fuit cognitionemque cf. p. 390, 2 ) rerum divinarum et humanarum scientiam cognitionemque, quae cuiusque rei causa sit; ex quo efficitur, ut divina imitetur, humana omnia inferiora virtute ducat. in hanc tu igitur tamquam in mare, quod est ventis subiectum, perturbationem cadere cadere om. R 1 ( add. 2? ) tibi dixisti videri? quid est quod tantam gravitatem constantiamque perturbet? an inprovisum aliquid aut repentinum? quid potest accidere tale ei, ei ut v. K et GRV cui nihil, quod homini evenire possit, non praemeditatum sit ? nam quod aiunt nimia add. Bouhier ( cf. 3, 34 Phil. 11, 7 ) resecari oportere, naturalia relinqui, quid tandem potest esse naturale, quod idem nimium esse possit? sunt enim omnia ista ex errorum orta radicibus, quae evellenda et extrahenda et extrahenda om. V penitus, non circumcidenda nec amputanda sunt. 4.61. quaedam autem sunt aegritudines, quas levare illa ulla V rec medicina nullo modo possit, ut, si quis aegre ferat nihil in se esse virtutis, nihil animi, nihil officii, nihil honestatis, propter mala is is ex si G 2 agatur G 1 quidem angatur, sed alia quaedam sit ad eum admovenda curatio, et talis quidem, quae possit esse omnium etiam de ceteris rebus discrepantium philosophorum. inter omnis enim convenire oportet commotiones animorum a recta ratione aversas esse vitiosas, vitiosas om. V 3 ut, etiamsi vel mala sint illa, quae quae ex quem V 3 metum aegritudinemve, vel vel ...17 vel Bentl. nec ... nec bona, quae cupiditatem laetitiamve moveant, tamen sit vitiosa ipsa commotio. constantem enim quendam volumus, sedatum, gravem, humana omnia spernentem spernentem Anon. ap. Lb. illum esse, quem prementem (praem. GKH)X ( vix Cice- ronianum, licet Sen. de ira 3, 6, 1 dicat : animus quietus semper, omnia infra se premens cf. Tusc. p. 405, 20 omnia subter se habet) praemeditantem Se. magimum et fortem virum virum add. G 3 dicimus. talis autem nec maerens nec timens nec cupiens nec gestiens esse quisquam potest. eorum enim haec sunt, qui eventus quae ventus G 1 ( corr. 1 ) V 1 ( corr. 3 ) humanos superiores quam suos animos esse ducunt. ducunt s di- cunt X | |
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| 46. Philodemus of Gadara, De Ira \ , col.23, lines 37-40 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 242 |
| 47. Cicero, De Finibus, 3.10.35, 3.22(SVF 3.18) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208 |
| 48. Cicero, On The Ends of Good And Evil, 3.22(SVF 3.18), 3.10.35 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 208 |
49. Cicero, On Duties, 1.67, 1.69, 1.101, 1.132, 2.8, 2.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 103, 106| 1.67. Harum rerum duarum splendor omnis, amplitudo, addo etiam utilitatem, in posteriore est, causa autem et ratio efficiens magnos viros in priore; in eo est enim illud, quod excellentes animos et humana contemnentes facit. Id autem ipsum cernitur in duobus, si et solum id, quod honestum sit, bonum iudices et ab omni animi perturbatione liber sis. Nam et ea. quae eximia plerisque et praeclara videntur, parva ducere eaque ratione stabili firmaque contemnere fortis animi magnique ducendum est, et ea, quae videntur acerba, quae multa et varia in hominum vita fortunaque versantur, ita ferre, ut nihil a statu naturae discedas, nihil a dignitate sapientis, robusti animi est magnaeque constantiae. 1.69. Vacandum autem omni est animi perturbatione, cum cupiditate et metu, tum etiam aegritudine et voluptate nimia et iracundia, ut tranquillitas animi et securitas adsit, quae affert cum constantiam, tum etiam dignitatem. Multi autem et sunt et fuerunt, qui eam, quam dico, tranquillitatem expetentes a negotiis publicis se removerint ad otiumque perfugerint; in his et nobilissimi philosophi longeque principes et quidam homines severi et graves nec populi nec principum mores ferre potuerunt, vixeruntque non nulli in agris delectati re sua familiari. 1.101. Duplex est enim vis animorum atque natura; una pars in appetitu posita est, quae est o(rmh/ Graece, quae hominem huc et illuc rapit, altera in ratione, quae docet et explanat, quid faciendum fugiendumque sit. Ita fit, ut ratio praesit, appetitus obtemperet. Omnis autem actio vacare debet temeritate et neglegentia nec vero agere quicquam, cuius non possit causam probabilem reddere; haec est enim fere discriptio officii. 1.132. Motus autem animorum duplices sunt, alteri cogitationis, alteri appetitus; cogitatio in vero exquirendo maxime versatur, appetitus impellit ad agendum. Curandum est igitur, ut cogitatione ad res quam optimas utamur, appetitum rationi oboedientem praebeamus. Et quoniam magna vis orationis est, eaque duplex, altera contentionis, altera sermonis, contentio disceptationibus tribuatur iudiciorum, contionum, senatus, sermo in circulis, disputationibus, congressionibus familiarium versetur, sequatur etiam convivia. Contentionis praecepta rhetorum sunt, nulla sermonis, quamquam haud scio an possint haec quoque esse. Sed discentium studiis inveniuntur magistri, huic autem qui studeant, sunt nulli, rhetorum turba referta omnia; quamquam, quae verborum sententiarumque praecepta sunt, eadem ad sermonem pertinebunt. 2.8. Quid est igitur, quod me impediat ea, quae probabilia mihi videantur, sequi, quae contra, improbare atque affirmandi arrogantiam vitantem fugere temeritatem, quae a sapientia dissidet plurimum? Contra autem omnia disputatur a nostris, quod hoc ipsum probabile elucere non posset, nisi ex utraque parte causarum esset facta contentio. Sed haec explanata sunt in Academicis nostris satis, ut arbitror, diligenter. Tibi autem, mi Cicero, quamquam in antiquissima nobilissimaque philosophia Cratippo auctore versaris iis simillimo, qui ista praeclara pepererunt, tamen haec nostra finitima vestris ignota esse nolui. Sed iam ad instituta pergamus. 2.18. Etenim virtus omnis tribus in rebus fere vertitur, quarum una est in perspiciendo, quid in quaque re verum sincerumque sit, quid consentaneum cuique, quid consequens, ex quo quaeque gigtur, quae cuiusque rei causa sit, alterum cohibere motus animi turbatos, quos Graeci pa/qh nomit, appetitionesque, quas illi o(rma/s, oboedientes efficere rationi, tertium iis, quibuscum congregemur, uti moderate et scienter, quorum studiis ea, quae natura desiderat, expleta cumulataque habeamus, per eosdemque, si quid importetur nobis incommodi, propulsemus ulciscamurque eos, qui nocere nobis conati sint, tantaque poena afficiamus, quantam aequitas humanitasque patitur. | 1.67. All the glory and greatness and, I may add, all the usefulness of these two characteristics of courage are centred in the latter; the rational cause that makes men great, in the former. For it is the former that contains the element that makes souls pre-eminent and indifferent to worldly fortune. And this quality is distinguished by two criteria: (1) if one account moral rectitude as the only good; and (2) if one be free from all passion. For we must agree that it takes a brave and heroic soul to hold as slight what most people think grand and glorious, and to disregard it from fixed and settled principles. And it requires strength of character and great singleness of purpose to bear what seems painful, as it comes to pass in many and various forms in human life, and to bear it so unflinchingly as not to be shaken in the least from one's natural state of the dignity of a philosopher. < 1.69. Again, we must keep ourselves free from every disturbing emotion, not only from desire and fear, but also from excessive pain and pleasure, and from anger, so that we may enjoy that calm of soul and freedom from care which bring both moral stability and dignity of character. But there have been many and still are many who, while pursuing that calm of soul of which I speak, have withdrawn from civic duty and taken refuge in retirement. Among such have been found the most famous and by far the foremost philosophers and certain other earnest, thoughtful men who could not endure the conduct of either the people or their leaders; some of them, too, lived in the country and found their pleasure in the management of their private estates. < 1.101. Now we find that the essential activity of the spirit is twofold: one force is appetite (that is, á½Ïμή, in Greek), which impels a man this way and that; the other is reason, which teaches and explains what should be done and what should be left undone. The result is that reason commands, appetite obeys. Again, every action ought to be free from undue haste or carelessness; neither ought we to do anything for which we cannot assign a reasonable motive; for in these words we have practically a definition of duty. < 1.132. Our mental operations, moreover, are of two kinds: some have to do with thought, others with impulse. Thought is occupied chiefly with the discovery of truth; impulse prompts to action. We must be careful, therefore, to employ our thoughts on themes as elevating as possible and to keep our impulses under the control of reason. The power of speech in the attainment of propriety is great, and its function is twofold: the first is oratory; the second, conversation. Oratory is the kind of discourse to be employed in pleadings in court and speeches in popular assemblies and in the senate; conversation should find its natural place in social gatherings, in informal discussions, and in intercourse with friends; it should also seek admission at dinners. There are rules for oratory laid down by rhetoricians; there are none for conversation; and yet I do not know why there should not be. But where there are students to learn, teachers are found; there are, however, none who make conversation a subject of study, whereas pupils throng about the rhetoricians everywhere. And yet the same rules that we have for words and sentences in rhetoric will apply also to conversation. < 2.8. What, then, is to hinder me from accepting what seems to me to be probable, while rejecting what seems to be improbable, and from shunning the presumption of dogmatism, while keeping clear of that recklessness of assertion which is as far as possible removed from true wisdom? And as to the fact that our school argues against everything, that is only because we could not get a clear view of what is "probable," unless a comparative estimate were made of all the arguments on both sides. But this subject has been, I think, quite fully set forth in my "Academics." And although, my dear Cicero, you are a student of that most ancient and celebrated school of philosophy, with Cratippus as your master â and he deserves to be classed with the founders of that illustrious sect â still I wish our school, which is closely related to yours, not to be unknown to you. Let us now proceed to the task in hand. < 2.18. And, indeed, virtue in general may be said to consist almost wholly in three properties; the first is [Wisdom,] the ability to perceive what in any given instance is true and real, what its relations are, its consequences, and its causes; the second is [Temperance,] the ability to restrain the passions (which the Greeks call Ïάθη) and make the impulses (á½Ïμαί) obedient to reason; and the third is [Justice,] the skill to treat with consideration and wisdom those with whom we are associated, in order that we may through their cooperation have our natural wants supplied in full and overflowing measure, that we may ward of any impending trouble, avenge ourselves upon those who have attempted to injure us, and visit them with such retribution as justice and humanity will permit. < |
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| 50. Philodemus of Gadara, De Musica \ , 8, 1, Neubecker, Delattre 19 (1989), Cron.ercol.(1992), p.127, col.3, Cron.ercol.19 (1989) = SVF 3, Diogenes 62, from Kemkes edn., p.12 = P.Herc.1497, p.40, p.77 = SVF 3, Diogenes 62 =Kemke p.65, p.40 =col.117 in Delattres edn., book 4, col.10* in Delattres edn., Cron.ercol.22 (1992), Cron.ercol.19 (1989) = P.Herc.411/11B = fr.9 Rispoli (cf.Janko, col.14* in Delattres edn., Cron.ercol.19 (1989) = P.Herc.1583/1A = fr.13 Rispoli (cf.Janko, p.125), col.69*.1-12 (P.Herc.411+1583) with Janko, cols.13-15 =cols.127-9 in Delattres forthcoming edn., col.3 =Delattre (forthcoming edn.) col.117.10-23 =Delattre Cron.ercol.19 (1989), cols.40*-109*, pp.55-9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 |
51. Cicero, De Oratore, 1.47, 3.61 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •natural questions, platonic aspects Found in books: Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 147| 1.47. sed ego neque illis adsentiebar neque harum disputationum inventori et principi longe omnium in dicendo gravissimo et eloquentissimo, Platoni, cuius tum Athenis cum Charmada diligentius legi Gorgiam; quo in libro in hoc maxime admirabar Platonem, quod mihi in oratoribus inridendis ipse esse orator summus videbatur. Verbi enim controversia iam diu torquet Graeculos homines contentionis cupidiores quam veritatis. 3.61. Hinc discidium illud exstitit quasi linguae atque cordis, absurdum sane et inutile et reprehendendum, ut alii nos sapere, alii dicere docerent. Nam cum essent plures orti fere a Socrate, quod ex illius variis et diversis et in omnem partem diffusis disputationibus alius aliud apprehenderat, proseminatae sunt quasi familiae dissentientes inter se et multum disiunctae et dispares, cum tamen omnes se philosophi Socraticos et dici vellent et esse arbitrarentur. | 1.47. But I neither assented to those men, nor to the originator of these disputations, and by far the most eloquent of them all, the eminently grave and oratorical Plato; whose Gorgias I then diligently read over at Athens with Charmadas; from which book I conceived the highest admiration of Plato, as he seemed to me to prove himself an eminent orator, even in ridiculing orators. A controversy indeed on the word ORATOR has long disturbed the minute Grecians, who are fonder of argument than of truth. 3.61. Hence arose that divorce as it were of the tongue from the heart, a division certainly absurd, useless, and reprehensible, that one class of persona should teach us to think, and another to speak, rightly: for, as many reasoners had their origin almost from Socrates, and as they caught up some one thing, some another, from his disputations, which were various, diversified, and diffusive upon all subjects, many sects as it were became propagated, dissenting one from another, and much divided and very dissimilar in opinions, though all the philosophers wished to be called, and thought that they were, Socratics. [XVII.] |
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| 52. Cicero, Lucullus, 70 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 45 |
53. Lucretius Carus, On The Nature of Things, 2.1-2.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cicero, platonizing roman statesman, orator, endurance of others as model Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224| 2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 2.3. non quia vexari quemquamst iucunda voluptas, 2.4. sed quibus ipse malis careas quia cernere suavest. 2.5. per campos instructa tua sine parte pericli; 2.6. suave etiam belli certamina magna tueri 2.7. sed nihil dulcius est, bene quam munita tenere 2.8. edita doctrina sapientum templa serena, 2.9. despicere unde queas alios passimque videre 2.10. errare atque viam palantis quaerere vitae, 2.11. certare ingenio, contendere nobilitate, 2.12. noctes atque dies niti praestante labore 2.13. ad summas emergere opes rerumque potiri. | 2.1. BOOK II: PROEM 'Tis sweet, when, down the mighty main, the winds Roll up its waste of waters, from the land To watch another's labouring anguish far, Not that we joyously delight that man Should thus be smitten, but because 'tis sweet To mark what evils we ourselves be spared; 'Tis sweet, again, to view the mighty strife of armies embattled yonder o'er the plains, Ourselves no sharers in the peril; but naught There is more goodly than to hold the high Serene plateaus, well fortressed by the wise, Whence thou may'st look below on other men And see them ev'rywhere wand'ring, all dispersed In their lone seeking for the road of life; Rivals in genius, or emulous in rank, Pressing through days and nights with hugest toil For summits of power and mastery of the world. O wretched minds of men! O blinded hearts! In how great perils, in what darks of life Are spent the human years, however brief!- O not to see that nature for herself Barks after nothing, save that pain keep off, Disjoined from the body, and that mind enjoy Delightsome feeling, far from care and fear! Therefore we see that our corporeal life Needs little, altogether, and only such As takes the pain away, and can besides Strew underneath some number of delights. More grateful 'tis at times (for nature craves No artifice nor luxury), if forsooth There be no golden images of boys Along the halls, with right hands holding out The lamps ablaze, the lights for evening feasts, And if the house doth glitter not with gold Nor gleam with silver, and to the lyre resound No fretted and gilded ceilings overhead, Yet still to lounge with friends in the soft grass Beside a river of water, underneath A big tree's boughs, and merrily to refresh Our frames, with no vast outlay- most of all If the weather is laughing and the times of the year Besprinkle the green of the grass around with flowers. Nor yet the quicker will hot fevers go, If on a pictured tapestry thou toss, Or purple robe, than if 'tis thine to lie Upon the poor man's bedding. Wherefore, since Treasure, nor rank, nor glory of a reign Avail us naught for this our body, thus Reckon them likewise nothing for the mind: Save then perchance, when thou beholdest forth Thy legions swarming round the Field of Mars, Rousing a mimic warfare- either side Strengthened with large auxiliaries and horse, Alike equipped with arms, alike inspired; Or save when also thou beholdest forth Thy fleets to swarm, deploying down the sea: For then, by such bright circumstance abashed, Religion pales and flees thy mind; O then The fears of death leave heart so free of care. But if we note how all this pomp at last Is but a drollery and a mocking sport, And of a truth man's dread, with cares at heels, Dreads not these sounds of arms, these savage swords But among kings and lords of all the world Mingles undaunted, nor is overawed By gleam of gold nor by the splendour bright of purple robe, canst thou then doubt that this Is aught, but power of thinking?- when, besides The whole of life but labours in the dark. For just as children tremble and fear all In the viewless dark, so even we at times Dread in the light so many things that be No whit more fearsome than what children feign, Shuddering, will be upon them in the dark. This terror then, this darkness of the mind, Not sunrise with its flaring spokes of light, Nor glittering arrows of morning can disperse, But only nature's aspect and her law. ATOMIC MOTIONS Now come: I will untangle for thy steps Now by what motions the begetting bodies of the world-stuff beget the varied world, And then forever resolve it when begot, And by what force they are constrained to this, And what the speed appointed unto them Wherewith to travel down the vast ie: Do thou remember to yield thee to my words. For truly matter coheres not, crowds not tight, Since we behold each thing to wane away, And we observe how all flows on and off, As 'twere, with age-old time, and from our eyes How eld withdraws each object at the end, Albeit the sum is seen to bide the same, Unharmed, because these motes that leave each thing Diminish what they part from, but endow With increase those to which in turn they come, Constraining these to wither in old age, And those to flower at the prime (and yet Biding not long among them). Thus the sum Forever is replenished, and we live As mortals by eternal give and take. The nations wax, the nations wane away; In a brief space the generations pass, And like to runners hand the lamp of life One unto other. |
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| 54. Philo of Alexandria, Questions On Genesis, 2.62 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 123 |
55. Philo of Alexandria, That God Is Unchangeable, 57 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 144 | 57. For what are we to say? Shall we say, if he is possessed of the different organic parts, that he has feet for the sake of walking? But where is he to walk who fills all places at once with his presence? And to whom is he to go, when there is no one of equal honour with himself? And why is he to walk? It cannot be out of any regard for his health as we do. Again, are we to say that he has hands for the purpose of giving and taking? he never receivers anything from any one. For in addition to the fact of his wanting nothing he actually has everything; and when he gives, he employs reason as the minister of his gifts, by whose agency also he created the world. |
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56. Philo of Alexandria, Plant., 8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 146 | 8. If therefore any one wishes to escape from the difficulties of this question which present themselves in the different doubts thus raised, let him speak freely and say that there is nothing in any material of such power as to be able to support this weight of the world. But it is the eternal law of the everlasting God which is the most supporting and firm foundation of the universe. |
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57. Philo of Alexandria, Who Is The Heir, 246, 188, 133 ff. (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 206 | 246. But the attacks and conflicts of those powers which are not irreconcilable resemble the frequent effect of the discussions and quarrels about doctrines which arise among the Sophists. For inasmuch as they all labour for one end, namely the contemplation of the things of nature, they may be said to be friends; but inasmuch as they do not agree in their particular investigations they may be said to be in a state of domestic sedition; as, for instance, those who affirm the universe to be uncreated are at variance with those who insist upon its creation; and again those who urge that it will be destroyed are at strife with those who affirm that it is indeed perishable by nature but that it never will be destroyed, because it is held together by a more powerful chain, the will of the Creator. And again, those who affirm that there is nothing self-existent, but that everything has been created, are at variance with those who are of a contrary opinion. Those too, who say that man is the measure of all things, differ from those who would restrain the judicial faculties of the outward senses and of the intellect. And, in short, to sum up all these differences in a few words, those who represent everything as incomprehensible are at variance with those who say that a great number of things are properly understood. |
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58. Philo of Alexandria, On The Cherubim, 28, 127 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 144 | 127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. |
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59. Philo of Alexandria, On The Confusion of Tongues, 97, 147 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 145 | 147. For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man's Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word. |
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| 60. Philo of Alexandria, Allegorical Interpretation, 1.19, 3.96 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 144, 146 |
61. Philo of Alexandria, On Flight And Finding, 12, 165, 95, 112 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 146 | 112. for the word of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated. And the particular soul, as far as it has received power, does not permit any of the parts of the body to be separated or cut off contrary to their nature; but as far as depends upon itself, it preserves every thing entire, and conducts the different parts to a harmony and indissoluble union with one another. But the mind of the wise man being thoroughly purified, preserves the virtues in an unbroken and unimpaired condition, having adapted their natural kindred and communion with a still more solid good will. XXI. |
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62. Philo of Alexandria, On The Migration of Abraham, 6 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 144 | 6. What, then, can it be except the Word, which is more ancient than all the things which were the objects of creation, and by means of which it is the Ruler of the universe, taking hold of it as a rudder, governs all things. And when he was fashioning the world, he used this as his instrument for the blameless argument of all the things which he was completing. II. |
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63. Philo of Alexandria, On The Creation of The World, 20, 24-25, 75, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205 | 7. For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation. |
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64. Philo of Alexandria, On The Posterity of Cain, 14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 139 | 14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. |
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| 65. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8, 65 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 145 |
66. Philo of Alexandria, On Dreams, 1.206-1.207, 1.239 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 145, 146 | 1.206. Now the sacred scripture calls the maker of this compound work Besaleel, which name, being interpreted, signifies "in the shadow of God;" for he makes all the copies, and the man by name Moses makes all the models, as the principal architect; and for this reason it is, that the one only draws outlines as it were, but the other is not content with such sketches, 1.239. for as those who are not able to look upon the sun itself, look upon the reflected rays of the sun as the sun itself, and upon the halo around the moon as if it were the moon itself; so also do those who are unable to bear the sight of God, look upon his image, his angel word, as himself. |
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67. Philo of Alexandria, On The Special Laws, 1.81 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 145 | 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. |
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68. Philo of Alexandria, That The Worse Attacks The Better, 160 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 140 | 160. on which account Moses taking his tent "pitches it without the Tabernacle," and settles to dwell at a distance from the bodily camp, for in that way alone could he hope to become a worthy suppliant and a perfect minister before God. And he says that this tent was called the tent of testimony, taking exceeding care that it may really be the tabernacle of the living God, and may not be called so only. For of virtues, the virtues of God are founded in truth, existing according to his essence: since God alone exists in essence, on account of which fact, he speaks of necessity about himself, saying, "I am that I Am," as if those who were with him did not exist according to essence, but only appeared to exist in opinion. But the tent of Moses being symbolically considered, the virtue of man shall be thought worthy of appellation, not of real existence, being only an imitation, a copy made after the model of that divine tabernacle, and consistent with these facts is the circumstance that Moses when he is appointed to be the God of Pharaoh, was not so in reality, but was only conceived of as such in opinion, "for I know that it is God who gives and bestows favours, |
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69. Strabo, Geography, 1.1.12-1.1.15 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 54 | 1.1.12. Many have testified to the amount of knowledge which this subject requires, and Hipparchus, in his Strictures on Eratosthenes, well observes, that no one can become really proficient in geography, either as a private individual or as a professor, without an acquaintance with astronomy, and a knowledge of eclipses. For instance, no one could tell whether Alexandria in Egypt were north or south of Babylon, nor yet the intervening distance, without observing the latitudes. Again, the only means we possess of becoming acquainted with the longitudes of different places is afforded by the eclipses of the sun and moon. Such are the very words of Hipparchus. 1.1.13. Every one who undertakes to give an accurate description of a place, should be particular to add its astronomical and geometrical relations, explaining carefully its extent, distance, degrees of latitude, and climate. Even a builder before constructing a house, or an architect before laying out a city, would take these things into consideration; much more should he who examines the whole earth: for such things in a peculiar manner belong to him. In small distances a little deviation north or south does not signify, but when it is the whole circle of the earth, the north extends to the furthest confines of Scythia, or Keltica, and the south to the extremities of Ethiopia: there is a wide difference here. The case is the same should we inhabit India or Spain, one in the east, the other far west, and, as we are aware, the antipodes to each other. 1.1.14. The [motions] of the sun and stars, and the centripetal force meet us on the very threshold of such subjects, and compel us to the study of astronomy, and the observation of such phenomena as each of us may notice; in which too, very considerable differences appear, according to the various points of observation. How could any one undertake to write accurately and with propriety on the differences of the various parts of the earth, who was ignorant of these matters? and although, if the undertaking were of a popular character, it might not be advisable to enter thoroughly into detail, still we should endeavour to include every thing which could be comprehended by the general reader. 1.1.15. He who has thus elevated his mind, will he be satisfied with any thing less than the whole world? If in his anxiety accurately to portray the inhabited earth, he has dared to survey heaven, and make use thereof for purposes of instruction, would it not seem childish were he to refrain from examining the whole earth, of which the inhabited is but a part, its size, its features, and its position in the universe; whether other portions are inhabited besides those on which we dwell, and if so, their amount? What is the extent of the regions not peopled? what their peculiarities, and the cause of their remaining as they are? Thus it appears that the knowledge of geography is connected with meteorology and geometry, that it unites the things of earth to the things of heaven, as though they were nearly allied, and not separated. As far as heaven from earth. Iliad viii. 16 |
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| 70. Plutarch, Against Colotes, 1122C (1st cent. CE - 2nd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41 |
71. Plutarch, Alcibiades, 6.4, 7.5, 34.3, 39.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •thrasymachus (platonic character) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235| 6.4. ὥσπερ οὖν ὁ σίδηρος ἐν τῷ πυρὶ μαλασσόμενος αὖθις ὑπὸ τοῦ ψυχροῦ πυκνοῦται καὶ σύνεισι τοῖς μορίοις εἰς αὑτόν, οὕτως ἐκεῖνον ὁ Σωκράτης θρύψεως διάπλεων καὶ χαυνότητος ὁσάκις ἂν λάβοι, πιέζων τῷ λόγῳ καὶ συστέλλων ταπεινὸν ἐποίει καὶ ἄτολμον, ἡλίκων ἐνδεής ἐστι καὶ ἀτελὴς πρὸς ἀρετὴν μανθάνοντα. 34.3. ἀφʼ οὗ γὰρ ἐπετειχίσθη Δεκέλεια καὶ τῶν εἰς Ἐλευσῖνα παρόδων ἐκράτουν οἱ πολέμιοι παρόντες, οὐδένα κόσμον εἶχεν ἡ τελετὴ πεμπομένη κατὰ θάλατταν, ἀλλὰ καὶ θυσίαι καὶ χορεῖαι καὶ πολλὰ τῶν δρωμένων καθʼ ὁδὸν ἱερῶν, ὅταν ἐξελαύνωσι τὸν Ἴακχον, ὑπʼ ἀνάγκης ἐξελείπετο. | 6.4. Accordingly, just as iron, which has been softened in the fire, is hardened again by cold water, and has its particles compacted together, so Alcibiades, whenever Socrates found him filled with vanity and wantonness, was reduced to shape by the Master's discourse, and rendered humble and cautious. He learned how great were his deficiencies and how incomplete his excellence. 7 34.3. Ever since Deceleia had been fortified, and the enemy, by their presence there, commanded the approaches to Eleusis, the festal rite had been celebrated with no splendour at all, being conducted by sea. Sacrifices, choral dances, and many of the sacred ceremonies usually held on the road, when Iacchus is conducted forth from Athens to Eleusis, had of necessity been omitted. |
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| 72. Plutarch, On The Obsolescence of Oracles, 415c-f (1st cent. CE - 2nd cent. CE) Tagged with subjects: •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 54 |
73. New Testament, 1 John, 2.15-2.16, 2.29, 3.6, 4.12, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 738, 739, 740, 741| 2.15. Μὴ ἀγαπᾶτε τὸν κόσμον μηδὲ τὰ ἐν τῷ κόσμῳ. ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ πατρὸς ἐν αὐτῷ· 2.16. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν· 2.29. ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται. 3.6. πᾶς ὁ ἐν αὐτῷ μένων οὐχ ἁμαρτάνει· πᾶς ὁ ἁμαρτάνων οὐχ ἑώρακεν αὐτὸν οὐδὲ ἔγνωκεν αὐτόν. 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον. | 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 2.29. If you know that he is righteous, you know that everyone who practices righteousness is born of him. 3.6. Whoever remains in him doesn't sin. Whoever sins hasn't seen him, neither knows him. 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. 5.17. All unrighteousness is sin, and there is a sin not leading to death. |
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74. New Testament, Matthew, 5.6, 24.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on •platonism, as a label Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 741; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 42| 5.6. μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. | 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. |
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75. New Testament, Luke, 6.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 741| 6.21. μακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε. μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσετε. | 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. |
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76. New Testament, Romans, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 7.7-8.13, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 79| 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. | 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. |
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77. New Testament, Ephesians, 1.21, 3.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271, 272| 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 3.20. Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, | 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, |
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78. New Testament, Colossians, 1.15, 1.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 120, 125| 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, | 1.15. who is the image of the invisible God, the firstborn of all creation. 1.17. He is before all things, and in him all things are held together. |
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79. New Testament, James, 4.1, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 738| 4.1. Πόθεν πόλεμοι καὶ πόθεν μάχαι ἐν ὑμῖν; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν; 4.3. αἰτεῖτε καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε, ἵνα ἐν ταῖς ἡδοναῖς ὑμῶν δαπανήσητε. | 4.1. Where do wars and fightings among you come from? Don't they come from your pleasures that war in your members? 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures. |
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80. New Testament, Apocalypse, 11.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271| 11.17. λέγοντες Εὐχαριστοῦμέν σοι, κύριε, ὁ θεός, ὁ παντοκράτωρ, ὁ ὢν καὶ ὁ ἦν, ὅτι εἴληφες τὴν δύναμίν σου τὴν μεγάλην καὶ ἐβασίλευσας· | 11.17. saying: "We give you thanks, Lord God, the Almighty, the one who is and who was; because you have taken your great power, and reigned. |
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81. New Testament, 2 Corinthians, 4, 4.7, 4.7-5.10, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16-5.10, 4.16, 4.17, 4.18, 5, 5.1, 5.2, 5.4, 5.5, 5.6, 5.8, 5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 48| 4.9. διωκόμενοι ἀλλʼ οὐκ ἐγκαταλειπόμενοι;, καταβαλλόμενοι ἀλλʼ οὐκ ἀπολλύμενοι, | |
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| 82. Josephus Flavius, Against Apion, a b c d\n0 '15.9 '15.9 '15 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •platonism, of athenagoras Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 813 |
83. New Testament, 1 Thessalonians, 1.4-1.6, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •akrasia (weakness of will), stoic versus platonic understanding of Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 79| 1.4. εἰδότες, ἀδελφοὶ ἠγαπημένοι ὑπὸ [τοῦ] θεοῦ, τὴν ἐκλογὴν ὑμῶν, 1.5. ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει καὶ ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ, καθὼς οἴδατε οἷοι ἐγενήθημεν ὑμῖν διʼ ὑμᾶς· 1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου, 2.13. Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν. | 1.4. We know, brothers loved by God, that you are chosen, 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. |
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84. New Testament, 1 Corinthians, 2.6-2.16, 3.12-3.15, 3.19, 15.50-15.55 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 206; Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 49, 50, 79| 2.6. Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 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. 2.14. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· 2.15. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 3.12. εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, 3.13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 3.14. εἴ τινος τὸ ἔργον μενεῖ ὃ ἐποικοδόμησεν, μισθὸν λήμψεται· 3.15. εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός. 3.19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ θεῷ ἐστίν· γέγραπται γάρὉ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, 15.52. ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα. 15.53. δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. 15.54. ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. 15.55. ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον; | 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory, 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 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. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. "For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness." 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory." 15.55. "Death, where is your sting?Hades, where is your victory?" |
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| 85. Mishnah, Sanhedrin, 5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •platonic theory of ideas, preach well and (not) act well Found in books: Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 226 |
86. Mishnah, Sotah, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •platonic theory of ideas, preach well and (not) act well Found in books: Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 226| 1.4. הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאוֹמְרִים לָהּ, בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, שֶׁלֹּא יִמָּחֶה עַל הַמָּיִם. וְאוֹמְרִים לְפָנֶיהָ דְּבָרִים שֶׁאֵינָהּ כְּדַאי לְשׁוֹמְעָן, הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ: | 1.4. They bring her up to the great court which is in Jerusalem, and [the judges] solemnly admonish her in the same way that they admonish witnesses in capital cases. And they say to her, “My daughter, much is done by wine does much, much is done by frivolity, much is done by youth, much is done by bad neighbors. For the sake of His great name which is written in holiness do it so that it may not be rubbed out on the water.” And they say to her matters which neither she nor all the family of her father's house is worthy to hear. |
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87. New Testament, 1 Peter, 1.12, 2.1-2.3, 2.11, 5.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 739, 740| 1.12. οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι. 2.1. τοῦτο δέ ἐστιν τὸ ῥῆμα τὸ εὐαγγελισθὲν εἰς ὑμᾶς. Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑπόκρισιν καὶ φθόνους καὶ πάσας καταλαλιάς, 2.2. ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν, 2.3. εἰἐγεύσασθε ὅτι χρηστὸς ὁ κύριος. 2.11. Ἀγαπητοί, παρακαλῶ ὡςπαροίκους καὶ παρεπιδήμουςἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς· 5.6. Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, | 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 2.1. Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby, 2.3. if indeed you have tasted that the Lord is gracious: 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 5.6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; |
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| 88. Plutarch, On Stoic Self-Contradictions, 1048e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •platonic dialogues, gorgias •thrasymachus (platonic character) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 241 |
89. Quintilian, Institutes of Oratory, 1.10.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cicero, platonizing roman statesman, orator, wordless music as calming Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 | 1.10.32. We are told that Pythagoras on one occasion, when some young men were led astray by their passions to commit an outrage on a respectable family, calmed them by ordering the piper to change her strain to a spondaic measure, while Chrysippus selects a special tune to be used by nurses to entice their little charges to sleep. |
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| 90. Seneca The Younger, De Consolatione Ad Marciam, 2.3, 3.1, 3.2, 3.3, 3.4, 12.4, 12.5, 12.5-16.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 224 |
| 91. Seneca The Younger, On Leisure, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cicero, platonizing roman statesman, orator, translation of pathos as perturbatio Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 182 |
| 92. Seneca The Younger, On Anger, 1.2.3, 1.3.2, 1.8.6, 1.10.1, 2.1.5, 2.3.4-2.3.5, 2.28.7, 3.12.5-3.12.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius •emotions (passio, perturbatio), platonic theory of •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological •galen, platonizing ecletic doctor, spiritual as well as physical exercises, delay in acting on anger Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41, 105, 242 |
93. Seneca The Younger, Letters, 7.7, 16.9, 36.10-36.11, 71.15, 87.31-87.32, 87.35, 89.6, 101.8, 102.1-102.2, 102.21-102.28, 117.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 100, 101; Nisula, Augustine and the Functions of Concupiscence (2012) 26; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 107, 242 | 7.7. Much harm is done by a single case of indulgence or greed; the familiar friend, if he be luxurious, weakens and softens us imperceptibly; the neighbour, if he be rich, rouses our covetousness; the companion, if he be slanderous, rubs off some of his rust upon us, even though we be spotless and sincere. What then do you think the effect will be on character, when the world at large assaults it! You must either imitate or loathe the world. 36.10. And yet, if you are possessed by so great a craving for a longer life, reflect that none of the objects which vanish from our gaze and are re-absorbed into the world of things, from which they have come forth and are soon to come forth again, is annihilated; they merely end their course and do not perish. And death, which we fear and shrink from, merely interrupts life, but does not steal it away; the time will return when we shall be restored to the light of day; and many men would object to this, were they not brought back in forgetfulness of the past. 71.15. Therefore the wise man will say just what a Marcus Cato would say, after reviewing his past life: "The whole race of man, both that which is and that which is to be, is condemned to die. of all the cities that at any time have held sway over the world, and of all that have been the splendid ornaments of empires not their own, men shall some day ask where they were, and they shall be swept away by destructions of various kinds; some shall be ruined by wars, others shall be wasted away by inactivity and by the kind of peace which ends in sloth, or by that vice which is fraught with destruction even for mighty dynasties, – luxury. All these fertile plains shall be buried out of sight by a sudden overflowing of the sea, or a slipping of the soil, as it settles to lower levels, shall draw them suddenly into a yawning chasm. Why then should I be angry or feel sorrow, if I precede the general destruction by a tiny interval of time?" 71.15. Therefore the wise man will say just what a Marcus Cato would say, after reviewing his past life: "The whole race of man, both that which is and that which is to be, is condemned to die. of all the cities that at any time have held sway over the world, and of all that have been the splendid ornaments of empires not their own, men shall some day ask where they were, and they shall be swept away by destructions of various kinds; some shall be ruined by wars, others shall be wasted away by inactivity and by the kind of peace which ends in sloth, or by that vice which is fraught with destruction even for mighty dynasties, – luxury. All these fertile plains shall be buried out of sight by a sudden overflowing of the sea, or a slipping of the soil, as it settles to lower levels, shall draw them suddenly into a yawning chasm. Why then should I be angry or feel sorrow, if I precede the general destruction by a tiny interval of time?" 87.31. I think that the reasoning of Posidonius is better: he holds that riches are a cause of evil, not because, of themselves, they do any evil, but because they goad men on so that they are ready to do evil. For the efficient cause, which necessarily produces harm at once, is one thing, and the antecedent cause is another. It is this antecedent cause which inheres in riches; they puff up the spirit and beget pride, they bring on unpopularity and unsettle the mind to such an extent that the mere reputation of having wealth, though it is bound to harm us, nevertheless affords delight. 87.31. I think that the reasoning of Posidonius is better: he holds that riches are a cause of evil, not because, of themselves, they do any evil, but because they goad men on so that they are ready to do evil. For the efficient cause, which necessarily produces harm at once, is one thing, and the antecedent cause is another. It is this antecedent cause which inheres in riches; they puff up the spirit and beget pride, they bring on unpopularity and unsettle the mind to such an extent that the mere reputation of having wealth, though it is bound to harm us, nevertheless affords delight. 101.8. The greatest flaw in life is that it is always imperfect, and that a certain part of it is postponed. One who daily puts the finishing touches to his life is never in want of time. And yet, from this want arise fear and a craving for the future which eats away the mind. There is nothing more wretched than worry over the outcome of future events; as to the amount or the nature of that which remains, our troubled minds are set aflutter with unaccountable fear. 102.2. I was taking pleasure in investigating the immortality of souls, nay, in believing that doctrine. For I was lending a ready car to the opinions of the great authors, who not only approve but promise this most pleasing condition. I was giving myself over to such a noble hope; for I was already weary of myself, beginning already to despise the fragments of my shattered existence, and feeling that I was destined to pass over into that infinity of time and the heritage of eternity, when I was suddenly awakened by the receipt of your letter, and lost my lovely dream. But, if I can once dispose of you, I shall reseek and rescue it. 102.2. I was taking pleasure in investigating the immortality of souls, nay, in believing that doctrine. For I was lending a ready ear to the opinions of the great authors, who not only approve but promise this most pleasing condition. I was giving myself over to such a noble hope; for I was already weary of myself, beginning already to despise the fragments of my shattered existence,[1] and feeling that I was destined to pass over into that infinity of time and the heritage of eternity, when I was suddenly awakened by the receipt of your letter, and lost my lovely dream. But, if I can once dispose of you, I shall reseek and rescue it. 102.2. Even the storm, before it gathers, gives a warning; houses crack before they crash; and smoke is the forerunner of fire. But damage from man is instantaneous, and the nearer it comes the more carefully it is concealed. You are wrong to trust the counteces of those you meet. They have the aspect of men, but the souls of brutes; the difference is that only beasts damage you at the first encounter; those whom they have passed by they do not pursue. For nothing ever goads them to do harm except when need compels them: it is hunger or fear that forces them into a fight. But man delights to ruin man. 102.21. Tell me rather how closely in accord with nature it is to let one's mind reach out into the boundless universe! The human soul is a great and noble thing; it permits of no limits except those which can be shared even by the gods. First of all, it does not consent to a lowly birthplace, like Ephesus or Alexandria, or any land that is even more thickly populated than these, and more richly spread with dwellings. The soul's homeland is the whole space that encircles the, height and breadth of the firmament, the whole rounded dome within which lie land and sea, within which the upper air that sunders the human from the divine also unites them, and where all the sentinel stars are taking their turn on duty. 102.21. Tell me rather how closely in accord with nature it is to let one's mind reach out into the boundless universe! The human soul is a great and noble thing; it permits of no limits except those which can be shared even by the gods. First of all, it does not consent to a lowly birthplace, like Ephesus or Alexandria, or any land that is even more thickly populated than these, and more richly spread with dwellings. The soul's homeland is the whole space that encircles the, height and breadth of the firmament, the whole rounded dome within which lie land and sea, within which the upper air that sunders the human from the divine also unites them, and where all the sentinel stars are taking their turn on duty. 102.22. Again, the soul will not put up with a narrow span of existence. "All the years," says the soul, "are mine; no epoch is closed to great minds; all Time is open for the progress of thought. When the day comes to separate the heavenly from its earthly blend, I shall leave the body here where I found it, and shall of my own volition betake myself to the gods. I am not apart from them now, but am merely detained in a heavy and earthly prison." 102.22. Again, the soul will not put up with a narrow span of existence. "All the years," says the soul, "are mine; no epoch is closed to great minds; all Time is open for the progress of thought. When the day comes to separate the heavenly from its earthly blend, I shall leave the body here where I found it, and shall of my own volition betake myself to the gods. I am not apart from them now, but am merely detained in a heavy and earthly prison." 102.23. These delays of mortal existence are a prelude to the longer and better life. As the mother's womb holds us for ten months, making us ready, not for the womb itself, but for the existence into which we seem to be sent forth when at last we are fitted to draw breath and live in the open; just so, throughout the years extending between infancy and old age, we are making ourselves ready for another birth. A different beginning, a different condition, await us. 102.23. These delays of mortal existence are a prelude to the longer and better life. As the mother's womb holds us for ten months, making us ready, not for the womb itself, but for the existence into which we seem to be sent forth when at last we are fitted to draw breath and live in the open; just so, throughout the years extending between infancy and old age, we are making ourselves ready for another birth. A different beginning, a different condition, await us. 102.24. We cannot yet, except at rare intervals, endure the light of heaven; therefore, look forward without fearing to that appointed hour, – the last hour of the body but not of the soul. Survey everything that lies about you, as if it were luggage in a guest-chamber: you must travel on. Nature strips you as bare at your departure as at your entrance. 102.24. We cannot yet, except at rare intervals, endure the light of heaven; therefore, look forward without fearing to that appointed hour,[9]– the last hour of the body but not of the soul. Survey everything that lies about you, as if it were luggage in a guest-chamber: you must travel on. Nature strips you as bare at your departure as at your entrance. 102.25. You may take away no more than you brought in; what is more, you must throw away the major portion of that which you brought with you into life: you will be stripped of the very skin which covers you – that which has been your last protection; you will be stripped of the flesh, and lose the blood which is suffuses and circulated through your body; you will be stripped of bones and sinews, the framework of these transitory and feeble parts. 102.25. You may take away no more than you brought in; what is more, you must throw away the major portion of that which you brought with you into life: you will be stripped of the very skin which covers you – that which has been your last protection; you will be stripped of the flesh, and lose the blood which is suffused and circulated through your body; you will be stripped of bones and sinews, the framework of these transitory and feeble parts. 102.27. But now it is no new thing for you to be sundered from that of which you have previously been a part; let go your already useless limbs with resignation and dispense with that body in which you have dwelt for so long. It will be torn asunder, buried out of sight, and wasted away. Why be downcast? This is what ordinarily happens: when we are born, the afterbirth always perishes. Why love such a thing as if it were your own possession? It was merely your covering. The day will come which will tear you forth and lead you away from the company of the foul and noisome womb. 102.27. But now it is no new thing for you to be sundered from that of which you have previously been a part; let go your already useless limbs with resignation and dispense with that body in which you have dwelt for so long. It will be torn asunder, buried out of sight, and wasted away. Why be downcast? This is what ordinarily happens: when we are born, the afterbirth always perishes. Why love such a thing as if it were your own possession? It was merely your covering. The day will come which will tear you forth and lead you away from the company of the foul and noisome womb. 102.28. Withdraw from it now too as much as you can, and withdraw from pleasure, except such as may be bound up with essential and important things; estrange yourself from it even now, and ponder on something nobler and loftier. Some day the secrets of nature shall be disclosed to you, the haze will be shaken from your eyes, and the bright light will stream in upon you from all sides. Picture to yourself how great is the glow when all the stars mingle their fires; no shadows will disturb the clear sky. The whole expanse of heaven will shine evenly; for day and night are interchanged only in the lowest atmosphere. Then you will say that you have lived in darkness, after you have seen, in your perfect state, the perfect light – that light which now you behold darkly with vision that is cramped to the last degree. And yet, far off as it is, you already look upon it in wonder; what do you think the heavenly light will be when you have seen it in its proper sphere? 102.28. Withdraw from it now too[10] as much as you can, and withdraw from pleasure, except such as may be bound up with essential and important things; estrange yourself from it even now, and ponder on something nobler and loftier. Some day the secrets of nature shall be disclosed to you, the haze will be shaken from your eyes, and the bright light will stream in upon you from all sides. Picture to yourself how great is the glow when all the stars mingle their fires; no shadows will disturb the clear sky. The whole expanse of heaven will shine evenly; for day and night are interchanged only in the lowest atmosphere. Then you will say that you have lived in darkness, after you have seen, in your perfect state, the perfect light – that light which now you behold darkly with vision that is cramped to the last degree. And yet, far off as it is, you already look upon it in wonder; what do you think the heavenly light will be when you have seen it in its proper sphere? |
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| 94. Seneca The Younger, De Clementia, 1.1.5, 2.1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26 |
| 95. Dio Chrysostom, Orations, 4.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •thrasymachus (platonic character) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235 |
| 96. Seneca The Younger, De Beneficiis, 2.14.1, 7.10.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26 |
| 97. Plutarch, Moralia, 1108e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 42 |
| 98. Plutarch, Placita Philosophorum (874D-911C), 1.7.30, 5.23.1(Dox.Gr.434-5; SVF 2.764 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 270 |
| 99. Aspasius, Nicomachian Ethics, 44.33-45.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41 |
| 100. Anon., Epistle of Barnabas, 2.1-2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •plato and platonism, asceticism in Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69 |
101. Seneca The Younger, Natural Questions, 3.30, 3.29, 3.28, 3.27, 5.18.16, 5.18.10, 5.18.7, 1.15.6, 7.22, 1.15.7, 1.13.1, 1.6.3, 5.18, 1 pref. 2, 1 pref. 3, 3 pref 7-9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams, The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions' (2012) 110 | 3.30. NATURE, as I have said, finds no task hard, and especially one resolved upon from the beginning, to which she does not come of a sudden, but of which long warning has been given. From the world's first morning, when out of shapeless uniformity it assumed this form it wears, nature's decree had fixed the day when all earthly things should be overflowed. Nay, from of old the seas have practised their strength for this purpose, lest at any time destruction as a strange work might be found difficult to compass. Do you not see how the breaker dashes against the beach as if it wished to leave its element? Do you not see how the tide sometimes crosses its bounds and instals the sea in possession 2 of the land? Do you not see how unceasing is the war it wages against its barriers? But what special apprehension need there be of the sea, the place where you see such turmoil, and of the rivers that burst forth in such fury? Where has nature not placed water? She can attack us on all sides the moment she chooses. I can give my own word of honour for it that water meets us as we turn up the soil; every time our avarice sends us down a mine, or any other motive induces us to sink a shaft deep in the earth, the end of the excavation is always a rush of water. 3 Remember, too, that there are huge lakes hidden deep in the earth, great quantities of sea stored up, and many rivers that glide through the unseen depths. On all sides, therefore, will be causes of deluge; for some waters flow in beneath the earth and others flow round it. Though long restrained they will at last prevail, and will join stream to stream and pool to marsh. The sea will fill up the mouth of every fountain, and will open it out to wider extent. 4 Just as the bowels drain the body in the draught, or as the strength goes off into perspiration, so the earth will dissolve, and though other causes are inactive, it will find within itself a flood in which to sink. All the great forces will thus, I should suppose, combine. Nor will destruction tarry. The harmony is assailed and broken when once the world has relaxed aught of its needed care. At once, from all sides, open and hidden, above and beneath, will rush the influx of waters. There is nothing like the letting loose of the sea's 5 full force, for violence and ungovernable fury; it rises in rebellion and spurns every restraint. It will make full use of its permitted liberty; as its nature prompts, what it rends and surrounds it will soon fill up. Just as fire that breaks out at different points will speedily unite the flames and make one grand blaze, so the overflowing seas will join forces in an instant. But the waves will not enjoy their unrestrained liberty for ever. 6 When the destruction of the human race is consummated, and when wild beasts, whose nature men had come to share, have been consigned together to a like fate, the earth will once more drink up the waters. Nature will force the sea to stay its course, and to expend its rage within its wonted bounds. Ocean will be banished from our abodes into his own secret dwelling-place. The ancient order of things will be recalled. Every living creature will be created afresh. 7 The earth will receive a new man ignorant of sin, born under happier stars. But they, too, will retain their innocence only while they are new. Vice quickly creeps in; virtue is difficult to find; she requires ruler and guide. But vice can be acquired even without a tutor. |
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| 102. Plutarch, On Moral Virtue, 441D-E, 449A (SVF 3.439) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 |
103. Quintilian, Institutio Oratoria, 1.10.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cicero, platonizing roman statesman, orator, wordless music as calming Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 | 1.10.32. We are told that Pythagoras on one occasion, when some young men were led astray by their passions to commit an outrage on a respectable family, calmed them by ordering the piper to change her strain to a spondaic measure, while Chrysippus selects a special tune to be used by nurses to entice their little charges to sleep. |
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| 104. Tosefta, Yevamot, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •platonic theory of ideas, preach well and (not) act well Found in books: Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 225 |
| 105. Seneca The Younger, Dialogi, 11.9.5, 12.10.2, 12.11.4, 12.13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26 |
| 106. Irenaeus, Demonstration of The Apostolic Teaching, 87, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69 |
107. Irenaeus, Refutation of All Heresies, 2.6.1, 2.13.1-2.13.2, 2.29.3, 3.23.5, 4.39.1, 5.3.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •plato and platonism, on akrasia •plato and platonism, asceticism in Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69, 84 | 2.6.1. How, again, could either the angels, or the Creator of the world, have been ignorant of the Supreme God, seeing they were His property, and His creatures, and were contained by Him? He might indeed have been invisible to them on account of His superiority, but He could by no means have been unknown to them on account of His providence. For though it is true, as they declare, that they were very far separated from Him through their inferiority [of nature], yet, as His dominion extended over all of them, it behoved them to know their Ruler, and to be aware of this in particular, that He who created them is Lord of all. For since His invisible essence is mighty, it confers on all a profound mental intuition and perception of His most powerful, yea, omnipotent greatness. Wherefore, although "no one knows the Father, except the Son, nor the Son except the Father, and those to whom the Son will reveal Him," yet all [beings] do know this one fact at least, because reason, implanted in their minds, moves them, and reveals to them [the truth] that there is one God, the Lord of all. 2.13.1. I now proceed to show, as follows, that the first order of production, as conceived of by them, must be rejected. For they maintain that Nous and Aletheia were produced from Bythus and his Ennoea, which is proved to be a contradiction. For Nous is that which is itself chief, and highest, and, as it were, the principle and source of all understanding. Ennoea, again, which arises from him, is any sort of emotion concerning any subject. It cannot be, therefore, that Nous was produced by Bythus and Ennoea; it would be more like the truth for them to maintain that Ennoea was produced as the daughter of the Propator and this Nous. For Ennoea not the daughter of Nous, as they assert, but Nous becomes the father of Ennoea. For how can Nous have been produced by the Propator, when he holds the chief and primary place of that hidden and invisible affection which is within Him? By this affection sense is produced, and Ennoea, and Enthymesis, and other things which are simply synonyms for Nous himself. As I have said already, they are merely certain definite exercises in thought of that very power concerning some particular subject. We understand the [several] terms according to their length and breadth of meaning, not according to any [fundamental] change [of signification]; and the [various exercises of thought] are limited by [the same sphere of] knowledge, and are expressed together by [the same] term, the [very same] sense remaining within, and creating, and administering, and freely governing even by its own power, and as it pleases, the things which have been previously mentioned. 2.13.2. For the first exercise of that [power] respecting anything, is styled Ennoea; but when it continues, and gathers strength, and takes possession of the whole soul, it is called Enthymesis. This Enthymesis, again, when it exercises itself a long time on the same point, and has, as it were, been proved, is named Sensation. And this Sensation, when it is much developed, becomes Counsel. The increase, again, and greatly developed exercise of this Counsel becomes the Examination of thought (Judgment); and this remaining in the mind is most properly termed Logos (reason), from which the spoken Logos (word) proceeds. But all the [exercises of thought] which have been mentioned are [fundamentally] one and the same, receiving their origin from Nous, and obtaining [different] appellation according to their increase. Just as the human body, which is at one time young, then in the prime of life, and then old, has received [different] appellations according to its increase and continuance, but not according to any change of substance, or on account of any [real] loss of body, so is it with those [mental exercises]. For, when one [mentally] contemplates anything, he also thinks of it; and when he thinks of it, he has also knowledge regarding it; and when he knows it, he also considers it; and when he considers it, he also mentally handles it; and when he mentally handles it, he also speaks of it. But, as I have already said, it is Nous who governs all these [mental processes], while He is himself invisible, and utters speech of himself by means of those processes which have been mentioned, as it were by rays [proceeding from Him], but He himself is not sent forth by any other. 2.29.3. But these men are in all points inconsistent with themselves, when they decide that all souls do not enter into the intermediate place, but those of the righteous only. For they maintain that, according to nature and substance, three sorts [of being] were produced by the Mother: the first, which proceeded from perplexity, and weariness, and fear--that is material substance; the second from impetuosity-- that is animal substance; but that which she brought forth after the vision of those angels who wait upon Christ, is spiritual substance. If, then, that substance which she brought forth will by all means enter into the Pleroma because it is spiritual, while that which is material will remain below because it is material, and shall be totally consumed by the fire which bums within it, why should not the whole animal substance go into the intermediate place, into which also they send the Demiurge? But what is it which shall enter within their Pleroma? For they maintain that souls shall continue in the intermediate place, while bodies, because they possess material substance, when they have been resolved into matter, shall be consumed by that fire which exists in it; but their body being thus destroyed, and their soul remaining in the intermediate place, no part of man will any longer be left to enter in within the Pleroma. For the intellect of man--his mind, thought, mental intention, and such like--is nothing else than his soul; but the emotions and operations of the soul itself have no substance apart from the soul. What part of them, then, will still remain to enter into the Pleroma? For they themselves, in as far as they are souls, remain in the intermediate place; while, in as far as they are body, they will be consumed with the rest of matter. 3.23.5. The case of Adam, however, had no analogy with this, but was altogether different. For, having been beguiled by another under the pretext of immortality, he is immediately seized with terror, and hides himself; not as if he were able to escape from God; but, in a state of confusion at having transgressed His command, he feels unworthy to appear before and to hold converse with God. Now, "the fear of the Lord is the beginning of wisdom;" the sense of sin leads to repentance, and God bestows His compassion upon those who are penitent. For [Adam] showed his repentance by his conduct, through means of the girdle [which he used], covering himself with fig-leaves, while there were many other leaves, which would have irritated his body in a less degree. He, however, adopted a dress conformable to his disobedience, being awed by the fear of God; and resisting the erring, the lustful propensity of his flesh (since he had lost his natural disposition and child-like mind, and had come to the knowledge of evil things), he girded a bridle of continence upon himself and his wife, fearing God, and waiting for His coming, and indicating, as it were, some such thing [as follows]: Inasmuch as, he says, I have by disobedience lost that robe of sanctity which I had from the Spirit, I do now also acknowledge that I am deserving of a covering of this nature, which affords no gratification, but which gnaws have retained this clothing for ever, thus humbling himself, if God, who is merciful, had not clothed them with tunics of skins instead of fig-leaves. For this purpose, too, He interrogates them, that the blame might light upon the woman; and again, He interrogates her, that she might convey the blame to the serpent. For she related what had occurred. "The serpent," says she, "beguiled me, and I did eat." But He put no question to the serpent; for He knew that he had been the prime mover in the guilty deed; but He pronounced the curse upon him in the first instance, that it might fall upon man with a mitigated rebuke. For God detested him who had led man astray, but by degrees, and little by little, He showed compassion to him who had been beguiled. 4.39.1. Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave [to man] such mental power (magimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things. But how, if he had no knowledge of the contrary, could he have had instruction in that which is good? For there is thus a surer and an undoubted comprehension of matters submitted to us than the mere surmise arising from an opinion regarding them. For just as the tongue receives experience of sweet and bitter by means of tasting, and the eye discriminates between black and white by means of vision, and the ear recognises the distinctions of sounds by hearing; so also does the mind, receiving through the experience of both the knowledge of what is good, become more tenacious of its preservation, by acting in obedience to God: in the first place, casting away, by means of repentance, disobedience, as being something disagreeable and nauseous; and afterwards coming to understand what it really is, that it is contrary to goodness and sweetness, so that the mind may never even attempt to taste disobedience to God. But if any one do shun the knowledge of both these kinds of things, and the twofold perception of knowledge, he unawares divests himself of the character of a human being. 5.3.1. The Apostle Paul has, moreover, in the most lucid manner, pointed out that man has been delivered over to his own infirmity, lest, being uplifted, he might fall away from the truth. Thus he says in the second [Epistle] to the Corinthians: "And lest I should be lifted up by the sublimity of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me. And upon this I besought the Lord three times, that it might depart from me. But he said unto me, My grace is sufficient for thee; for strength is made perfect in weakness. Gladly therefore shall I rather glory in infirmities, that the power of Christ may dwell in me." What, therefore? (as some may exclaim:) did the Lord wish, in that case, that His apostles should thus undergo buffering, and that he should endure such infirmity? Even so it was; the word says it. For strength is made perfect in weakness, rendering him a better man who by means of his infirmity becomes acquainted with the power of God. For how could a man have learned that he is himself an infirm being, and mortal by nature, but that God is immortal and powerful, unless he had learned by experience what is in both? For there is nothing evil in learning one's infirmities by endurance; yea, rather, it has even the beneficial effect of preventing him from forming an undue opinion of his own nature (non aberrare in natura sua). But the being lifted up against God, and taking His glory to one's self, rendering man ungrateful, has brought much evil upon him. [And thus, I say, man must learn both things by experience], that he may not be destitute of truth and love either towards himself or his Creator. But the experience of both confers upon him the true knowledge as to God and man, and increases his love towards God. Now, where there exists an increase of love, there a greater glory is wrought out by the power of God for those who love Him. |
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| 108. Galen, On The Doctrines of Hippocrates And Plato, 2.8.4, 3.1.25, 3.5.43-3.5.44, 3.7.4, 4.1.6-4.1.17, 4.2.5, 4.3.3, 4.4.38, 4.5.26-4.5.44, 4.7.2, 4.7.5, 4.7.7, 4.7.12, 4.7.19, 4.7.24-4.7.35, 4.7.37-4.7.38, 4.7.41, 4.7.43-4.7.44, 5.2.2, 5.4.6, 5.5.3-5.5.14, 5.5.19-5.5.20, 5.5.22-5.5.38, 5.6.4, 5.6.8, 5.6.16, 5.6.20, 5.6.29-5.6.36, 5.6.42, 7.1.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, irrational forces trained by diet, music, gymnastics •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius •galen, platonizing ecletic doctor, instead of appealing to freshness, chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 40, 101, 102, 104, 105, 106, 112, 257, 258 |
| 109. Lucian, Dialogues of The Courtesans, 5.1-5.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •platonic dialogue favorable to pederasty Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 171, 172 |
| 110. Numenius of Apamea, Fragments, 31, 36, 32, 35, 38, 31.28, 31.27, fr.15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 39 |
111. Philostratus The Athenian, Life of Apollonius, 1.7 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 45| 1.7. προϊὼν δὲ ἐς ἡλικίαν, ἐν ᾗ γράμματα, μνήμης τε ἰσχὺν ἐδήλου καὶ μελέτης κράτος, καὶ ἡ γλῶττα ̓Αττικῶς εἶχεν, οὐδ' ἀπήχθη τὴν φωνὴν ὑπὸ τοῦ ἔθνους, ὀφθαλμοί τε πάντες ἐς αὐτὸν ἐφέροντο, καὶ γὰρ περίβλεπτος ἦν τὴν ὥραν. γεγονότα δὲ αὐτὸν ἔτη τεσσαρεσκαίδεκα ἄγει ἐς Ταρσοὺς ὁ πατὴρ παρ' Εὐθύδημον τὸν ἐκ Φοινίκης. ὁ δὲ Εὐθύδημος ῥήτωρ τε ἀγαθὸς ἦν καὶ ἐπαίδευε τοῦτον, ὁ δὲ τοῦ μὲν διδασκάλου εἴχετο, τὸ δὲ τῆς πόλεως ἦθος ἄτοπόν τε ἡγεῖτο καὶ οὐ χρηστὸν ἐμφιλοσοφῆσαι, τρυφῆς τε γὰρ οὐδαμοῦ μᾶλλον ἅπτονται σκωπτόλαι τε καὶ ὑβρισταὶ πάντες καὶ δεδώκασι τῇ ὀθόνῃ μᾶλλον ἢ τῇ σοφίᾳ ̓Αθηναῖοι, ποταμός τε αὐτοὺς διαρρεῖ Κύδνος, ᾧ παρακάθηνται, καθάπερ τῶν ὀρνίθων οἱ ὑγροί. τό τοι“ παύσασθε μεθύοντες τῷ ὕδατι” ̓Απολλωνίῳ πρὸς αὐτοὺς ἐν ἐπιστολῇ εἴρηται. μεθίστησιν οὖν τὸν διδάσκαλον δεηθεὶς τοῦ πατρὸς ἐς Αἰγὰς τὰς πλησίον, ἐν αἷς ἡσυχία τε πρόσφορος τῷ φιλοσοφήσοντι καὶ σπουδαὶ νεανικώτεραι καὶ ἱερὸν ̓Ασκληπιοῦ καὶ ὁ ̓Ασκληπιὸς αὐτὸς ἐπίδηλος τοῖς ἀνθρώποις. ἐνταῦθα ξυνεφιλοσόφουν μὲν αὐτῷ Πλατώνειοί τε καὶ Χρυσίππειοι καὶ οἱ ἀπὸ τοῦ περιπάτου, διήκουε δὲ καὶ τῶν ̓Επικούρου λόγων, οὐδὲ γὰρ τούτους ἀπεσπούδαζε, τοὺς δέ γε Πυθαγορείους ἀρρήτῳ τινὶ σοφίᾳ ξυνέλαβε: διδάσκαλος μὲν γὰρ ἦν αὐτῷ τῶν Πυθαγόρου λόγων οὐ πάνυ σπουδαῖος, οὐδὲ ἐνεργῷ τῇ φιλοσοφίᾳ χρώμενος, γαστρός τε γὰρ ἥττων ἦν καὶ ἀφροδισίων καὶ κατὰ τὸν ̓Επίκουρον ἐσχημάτιστο: ἦν δὲ οὗτος Εὔξενος ὁ ἐξ ̔Ηρακλείας τοῦ Πόντου, τὰς δὲ Πυθαγόρου δόξας ἐγίγνωσκεν, ὥσπερ οἱ ὄρνιθες ἃ μανθάνουσι παρὰ τῶν ἀνθρώπων, τὸ γὰρ “χαῖρε” καὶ τὸ “εὖ πρᾶττε” καὶ τὸ “Ζεὺς ἵλεως” καὶ τὰ τοιαῦτα οἱ ὄρνιθες εὔχονται οὔτε εἰδότες ὅ τι λέγουσιν οὔτε διακείμενοι πρὸς τοὺς ἀνθρώπους, ἀλλὰ ἐρρυθμισμένοι τὴν γλῶτταν: ὁ δέ, ὥσπερ οἱ νέοι τῶν ἀετῶν ἐν ἁπαλῷ μὲν τῷ πτερῷ παραπέτονται τοῖς γειναμένοις αὐτοὺς μελετώμενοι ὑπ' αὐτῶν τὴν πτῆσιν, ἐπειδὰν δὲ αἴρεσθαι δυνηθῶσιν, ὑπερπέτονται τοὺς γονέας ἄλλως τε κἂν λίχνους αἴσθωνται καὶ κνίσης ἕνεκα πρὸς τῇ γῇ πετομένους, οὕτω καὶ ὁ ̓Απολλώνιος προσεῖχέ τε τῷ Εὐξένῳ παῖς ἔτι καὶ ἤγετο ὑπ' αὐτοῦ βαίνων ἐπὶ τοῦ λόγου, προελθὼν δὲ ἐς ἔτος δέκατον καὶ ἕκτον ὥρμησεν ἐπὶ τὸν τοῦ Πυθαγόρου βίον, πτερωθεὶς ἐπ' αὐτὸν ὑπό τινος κρείττονος. οὐ μὴν τόν γε Εὔξενον ἐπαύσατο ἀγαπῶν, ἀλλ' ἐξαιτήσας αὐτῷ προάστειον παρὰ τοῦ πατρός, ἐν ᾧ κῆποί τε ἁπαλοὶ ἦσαν καὶ πηγαί, “σὺ μὲν ζῆθι τὸν σεαυτοῦ τρόπον” ἔφη “ἐγὼ δὲ τὸν Πυθαγόρου ζήσομαι”. | 1.7. ON reaching the age when children are taught their letters, he showed great strength of memory and power of application; and his tongue affected the Attic dialect, nor was his accent corrupted by the race he lived among. All eyes were turned upon him, for he was, moreover, conspicuous for his beauty. When he reached his fourteenth year, his father brought him to Tarsus, to Euthydemus the teacher from Phoenicia. Now Euthydemus was a good rhetor, and began his education; but, though he was attached to his teacher, he found the atmosphere of the city harsh and strange and little conducive to the philosophic life, for nowhere are men more addicted than here to luxury; jesters and full of insolence are they all; and they attend more to their fine linen than the Athenians did to wisdom; and a stream called the Cydnus runs through their city, along the banks of which they sit like so many water-fowl. Hence the words which Apollonius addresses to them in his letter: Be done with getting drunk upon your water. He therefore transferred his teacher, with his father's consent, to the town of Aegae, which was close by, where he found a peace congenial to one who would be a philosopher, and a more serious school of study and a sanctuary of Asclepius, where that god reveals himself in person to men. There he had as his companions in philosophy followers of Plato and Chrysippus and peripatetic philosophers. And he diligently attended also to the discourses of Epicurus, for he did not despise these either, although it was to those of Pythagoras that he applied himself with unspeakable wisdom and ardor. However, his teacher of the Pythagorean system was not a very serious person, nor one who practiced in his conduct the philosophy he taught; for he was the slave of his belly and appetites, and modeled himself upon Epicurus. And this man was Euxenus from the town of Heraclea in Pontus, and he knew the principles of Pythagoras just as birds know what they learn from men; for the birds will wish you farewell, and say Good day or Zeus help you, and such like, without understanding what they say and without any real sympathy for mankind, merely because they have been trained to move their tongue in a certain manner. Apollonius, however, was like the young eagles who, as long as they are not fully fledged, fly alongside of their parents and are trained by them in flight, but who, as soon as they are able to rise in the air, outsoar the parent birds, especially when they perceive the latter to be greedy and to be flying along the ground in order to snuff the quarry; like them Apollonius attended Euxenus as long as he was a child and was guided by him in the path of argument, but when he reached his sixteenth year he indulged his impulse towards the life of Pythagoras, being fledged and winged thereto by some higher power. Notwithstanding he did not cease to love Euxenus, nay, he persuaded his father to present him with a villa outside the town, where there were tender groves and fountains, and he said to him: Now you live there your own life, but I will live that of Pythagoras. |
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| 112. Numenius of Apamea, Fragments, 31, 36, 32, 31.28, 35, 38, 31.27, fr.15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 39 |
| 113. Athenagoras, Apology Or Embassy For The Christians, a b c d\n0 7.2 7.2 7 2\n1 4.2 4.2 4 2\n2 16.1 16.1 16 1\n3 23.3 23.3 23 3\n4 23.4 23.4 23 4\n5 '3 '3 '3 None\n6 '18.1 '18.1 '18 1\n7 '6.2 '6.2 '6 2\n8 '2.2 '2.2 '2 2\n9 '9.1 '9.1 '9 1\n10 '17.1 '17.1 '17 1\n11 '11.3 '11.3 '11 3\n12 '2.6 '2.6 '2 6\n13 '2.1 '2.1 '2 1\n14 '2.3 '2.3 '2 3\n15 '9.3 '9.3 '9 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205 |
114. Justin, Dialogue With Trypho, a b c d\n0 5.6 5.6 5 6\n1 5.1 5.1 5 1\n2 2.6 2.6 2 6\n3 2.4 2.4 2 4\n4 35.4 35.4 35 4\n5 2.2 2.2 2 2\n6 2.1 2.1 2 1\n7 3.3 3.3 3 3\n8 1.2 1.2 1 2\n9 4.1 4.1 4 1\n10 '2.6 '2.6 '2 6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 42, 43| 5.6. Ὅθεν οὐδὲ πολλά ἐστι τὰ ἀγέννητα· εἰ γὰρ διαφορά τις ἦν ἐν αὐτοῖς, οὐκ ἂν εὕροις ἀναζητῶν τὸ αἴτιον τῆς διαφορᾶς, ἀλλ᾿, ἐπ᾿ ἄπειρον ἀεὶ τὴν [fol. 56] διάνοιαν πέμπων, ἐπὶ ἑνός ποτε στήσῃ ἀγεννήτου καμὼν καὶ τοῦτο φήσεις ἁπάντων αἴτιον. Ἢ ταῦτα ἔλαθε, φημὶ ἐγώ, Πλάτωνα καὶ Πυθαγόραν. σοφοὺς ἄνδρας, οἳ ὥσπερ τεῖχος ἡμῖν καὶ ἔρεισμα φιλοσοφίας ἐξεγένοντο; | |
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| 115. Apuleius, On Plato, 2.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26 |
| 116. Sextus, Outlines of Pyrrhonism, 3.237 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cicero, platonizing roman statesman, orator, translation of pathos as perturbatio Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 182 |
| 117. Athenaeus, The Learned Banquet, 6.252c, 11.509a, 186a (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 42 |
| 118. Alcinous, Handbook of Platonism, '3.5, '4, '4.6, 1.xx; (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 813 |
| 119. Galen, On The Natural Faculties, 2.8, 186, 14-19 h. (ii.117 k.) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 120. Clement of Alexandria, Christ The Educator, a b c d\n0 1.8(71.1) 1.8(71.1) 1 8(71\n1 1.8(71.2) 1.8(71.2) 1 8(71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271 |
| 121. Clement of Alexandria, Exhortation To The Greeks, 98.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271 |
| 122. Galen, On Temperaments, 1.5, 17, 11 h. (i.535 k.), 1.5, 10 h. (i.535 k.), 3.1, 86, 6 h. (i.646 k.), 2.4, 61, 28 h. (i.607 k.), 1.4, 12, 6 h. (i.527 k.), 1.1, 1, 6 h. (i.509 k.), 12 h. (i.527 k.), 4 h. (i.535 k.), 2.6, 72, 19 h. (i.624 k.), 1.7, 28, 20 h. (i.554 k.), 82, 11 h. (i.640 k.), 2.1, 40, 3 h. (i.573 k.), 11 h. (i.573 k.), 22 h. (i.554 k.), 5 h. (i.646 k.), 19 h. (i.510 k.), 2.6, 24 h. (i.624-625 k.), 2.2, 51, 10-11 h. (i.589-590 k.), 1.9, 36, 8-37, 8 h. (i.566-567 k.), 43, 10-12 h. (i.577 k.) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan |
| 123. Clement of Alexandria, Miscellanies, 15.3.16.3, 4.25.162.5, 4.25.155.2, 15.6.38.6, 15.11.73.1, 15.11.73.3, 15.12.82.2, 15.12.82.1, 15.11.73.2, 7.1.2.3, 7.1.2.2, 6.16.137.3, 1.28.177.1, 2.2.6.1, 15.10.65.2, 4.25.155.2-156.2, 5.11.73-74.2, 2.21 (129) (SVF 3 Diogenes 46; Antipater 58; Posidonius F 186 Edelstein and Kidd) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271 |
| 124. Alexander of Aphrodisias, On Fate, 33.141 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •forms, platonic, as generating world Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 62 |
| 125. Tertullian, On The Soul, 38.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26 |
| 126. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 38, 71.19-72.18, 73.3, 73.6, 73.7, 73.8, 73.9, 73.10, 73.11, 73.12, 74.21-77.1, 74.21-75.1, 75.1, 76.1-77.1, 77.17-79.2, 78.2, 78.3, 78.4, 78.5, 78.6, 78.7, 78.8, 78.9, 78.10, 78.11, 78.12, 78.13, 78.14, 78.15, 78.16, 78.17, 78.18, 78.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 256, 257 |
| 127. Alexander of Aphrodisias, Problems And Solutions, 1.25, 2.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •forms, platonic, as generating world Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 62 |
128. Gellius, Attic Nights, 5.12, 10.22.1-10.22.24, 12.5.8, 15.2.1-15.2.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius •platonic dialogues, gorgias •thrasymachus (platonic character) •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 43, 44, 45; Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 241; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 40, 107 | 5.12. On the names of the gods of the Roman people called Diovis and Vediovis. In ancient prayers we have observed that these names of deities appear: Diovis and Vediovis. furthermore, there is also a temple of Vediovis at Rome, between the Citadel and the Capitolium. The explanation of these names I have found to be this. the ancient Latins derived Iovis from iuvare (help), and called that same god "father," thus adding a second word. For Iovispater is the full and complete form, which becomes Iupiter by the syncope or change of some of the letters. So also Neptunuspater is used as a compound, and Saturnuspater and Ianuspater and Marspater — for that is the original form of Marspiter — and Jove also was called Diespiter, that is, the father of day and of light. And therefore by a name of similar origin Jove is called Diovis and also Lucetius, because he blesses us and helps us by means of the day and the light, which are equivalent to life itself. And Lucetius is applied to Jove by Gnaeus Naevius in his poem On the Punic War. Accordingly, when they had given the names Iovis and Diovis from iuvare (help), they applied a name of the contrary meaning to that god who had, not the power to help, but the force to do harm — for some gods they worshipped in order to gain their favour, others they propitiated in order to avert their hostility; and they called him Vediovis, thus taking away and denying his power to give help. For the particle ve which appears in different forms in different words, now being spelled with these two letters and now with an a inserted between the two, has two meanings which also differ from each other. For ve, like very many other particles, has the effect either of weakening or of strengthening the force of a word; and it therefore happens that some words to which that particle is prefixed are ambiguous and may be used with either force, such as vescus (small), vemens (mighty), and vegrandis (very small), a point which I have discussed elsewhere in greater detail. But vesanus and vecordes are used with only one of the meanings of ve, namely, the privative or negative force, which the Greeks call κατὰ στέρησιν. It is for this reason that the statue of the god Vediovis, which is in the temple of which I spoke above, holds arrows, which, as everyone knows, are devised to inflict harm. For that reason it has often been said that that god is Apollo; and a she-goat is sacrificed to him in the customary fashion, and a representation of that animal stands near his statue. It was for this reason, they say, that Virgil, a man deeply versed in antiquarian lore, but never making a display of his knowledge, prays to the unpropitious gods in the Georgics, thus intimating that in gods of that kind there is a power capable of injuring rather than aiding. The verses of Vergil are these: A task of narrow span, but no small praise, If unpropitious powers bar not my way And favouring Phoebus grant a poet's prayer. And among those gods which ought to be placated in order to avert evil influences from ourselves or our harvests are reckoned Auruncus and Robigus. |
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| 129. Athanasius, Against The Pagans, 2.4, 2.6-2.7, 3.23, 35.3, 40.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 273 |
| 130. Athanasius, Defense Against The Arians, 1.14, 1.20, 1.36, 2.24, 3.65 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ideas (platonic) •platonic ideas Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 247; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 131. Origen, Commentary On Matthew, 15.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 132. Origen, Commentary On Genesis, a b c d\n0 19.6 (37) 19.6 (37) 19 6 (37) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 273 |
133. Origen, Against Celsus, 6.64, 7.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 272, 273 | 6.64. Celsus, again, brings together a number of statements, which he gives as admissions on our part, but which no intelligent Christian would allow. For not one of us asserts that God partakes of form or color. Nor does He even partake of motion, because He stands firm, and His nature is permanent, and He invites the righteous man also to do the same, saying: But as for you, stand here by Me. And if certain expressions indicate a kind of motion, as it were, on His part, such as this, They heard the voice of the Lord God walking in the garden in the cool of the day, we must understand them in this way, that it is by sinners that God is understood as moving, or as we understand the sleep of God, which is taken in a figurative sense, or His anger, or any other similar attribute. But God does not partake even of substance. For He is partaken of (by others) rather than that Himself partakes of them, and He is partaken of by those who have the Spirit of God. Our Saviour, also, does not partake of righteousness; but being Himself righteousness, He is partaken of by the righteous. A discussion about substance would be protracted and difficult, and especially if it were a question whether that which is permanent and immaterial be substance properly so called, so that it would be found that God is beyond substance, communicating of His substance, by means of office and power, to those to whom He communicates Himself by His Word, as He does to the Word Himself; or even if He is substance, yet He is said be in His nature invisible, in these words respecting our Saviour, who is said to be the image of the invisible God, while from the term invisible it is indicated that He is immaterial. It is also a question for investigation, whether the only-begotten and first-born of every creature is to be called substance of substances, and idea of ideas, and the principle of all things, while above all there is His Father and God. 7.38. Since we hold that the great God is in essence simple, invisible, and incorporeal, Himself pure intelligence, or something transcending intelligence and existence, we can never say that God is apprehended by any other means than through the intelligence which is formed in His image, though now, in the words of Paul, we see in a glass obscurely, but then face to face. And if we use the expression face to face, let no one pervert its meaning; but let it be explained by this passage, Beholding with open face the glory of the Lord, we are changed into the same image, from glory to glory, which shows that we do not use the word in this connection to mean the visible face, but take it figuratively, in the same way as we have shown that the eyes, the ears, and the other parts of the body are employed. And it is certain that a man - I mean a soul using a body, otherwise called the inner man, or simply the soul- would answer, not as Celsus makes us answer, but as the man of God himself teaches. It is certain also that a Christian will not make use of the language of the flesh, having learned as he has to mortify the deeds of the body by the spirit, and to bear about in his body the dying of Jesus; and mortify your members which are on the earth, and with a true knowledge of these words, My spirit shall not always strive with man, for that he also is flesh, and again, They that are in the flesh cannot please God, he strives in every way to live no longer according to the flesh, but only according to the Spirit. |
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134. Origen, On First Principles, 1.1.5-1.1.6, 1.2.2-1.2.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 272 | 1.1.5. Having refuted, then, as well as we could, every notion which might suggest that we were to think of God as in any degree corporeal, we go on to say that, according to strict truth, God is incomprehensible, and incapable of being measured. For whatever be the knowledge which we are able to obtain of God, either by perception or reflection, we must of necessity believe that He is by many degrees far better than what we perceive Him to be. For, as if we were to see any one unable to bear a spark of light, or the flame of a very small lamp, and were desirous to acquaint such a one, whose vision could not admit a greater degree of light than what we have stated, with the brightness and splendour of the sun, would it not be necessary to tell him that the splendour of the sun was unspeakably and incalculably better and more glorious than all this light which he saw? So our understanding, when shut in by the fetters of flesh and blood, and rendered, on account of its participation in such material substances, duller and more obtuse, although, in comparison with our bodily nature, it is esteemed to be far superior, yet, in its efforts to examine and behold incorporeal things, scarcely holds the place of a spark or lamp. But among all intelligent, that is, incorporeal beings, what is so superior to all others — so unspeakably and incalculably superior — as God, whose nature cannot be grasped or seen by the power of any human understanding, even the purest and brightest? 1.1.6. But it will not appear absurd if we employ another similitude to make the matter clearer. Our eyes frequently cannot look upon the nature of the light itself — that is, upon the substance of the sun; but when we behold his splendour or his rays pouring in, perhaps, through windows or some small openings to admit the light, we can reflect how great is the supply and source of the light of the body. So, in like manner. the works of Divine Providence and the plan of this whole world are a sort of rays, as it were, of the nature of God, in comparison with His real substance and being. As, therefore, our understanding is unable of itself to behold God Himself as He is, it knows the Father of the world from the beauty of His works and the comeliness of His creatures. God, therefore, is not to be thought of as being either a body or as existing in a body, but as an uncompounded intellectual nature, admitting within Himself no addition of any kind; so that He cannot be believed to have within him a greater and a less, but is such that He is in all parts Μονάς, and, so to speak, ῾Ενάς, and is the mind and source from which all intellectual nature or mind takes its beginning. But mind, for its movements or operations, needs no physical space, nor sensible magnitude, nor bodily shape, nor color, nor any other of those adjuncts which are the properties of body or matter. Wherefore that simple and wholly intellectual nature can admit of no delay or hesitation in its movements or operations, lest the simplicity of the divine nature should appear to be circumscribed or in some degree hampered by such adjuncts, and lest that which is the beginning of all things should be found composite and differing, and that which ought to be free from all bodily intermixture, in virtue of being the one sole species of Deity, so to speak, should prove, instead of being one, to consist of many things. That mind, moreover, does not require space in order to carry on its movements agreeably to its nature, is certain from observation of our own mind. For if the mind abide within its own limits, and sustain no injury from any cause, it will never, from diversity of situation, be retarded in the discharge of its functions; nor, on the other hand, does it gain any addition or increase of mobility from the nature of particular places. And here, if any one were to object, for example, that among those who are at sea, and tossed by its waves the mind is considerably less vigorous than it is wont to be on land, we are to believe that it is in this state, not from diversity of situation, but from the commotion or disturbance of the body to which the mind is joined or attached. For it seems to be contrary to nature, as it were, for a human body to live at sea; and for that reason it appears, by a sort of inequality of its own, to enter upon its mental operations in a slovenly and irregular manner, and to perform the acts of the intellect with a duller sense, in as great degree as those who on land are prostrated with fever; with respect to whom it is certain, that if the mind do not discharge its functions as well as before, in consequence of the attack of disease, the blame is to be laid not upon the place, but upon the bodily malady, by which the body, being disturbed and disordered, renders to the mind its customary services under by no means the well-known and natural conditions: for we human beings are animals composed of a union of body and soul, and in this way (only) was it possible for us to live upon the earth. But God, who is the beginning of all things, is not to be regarded as a composite being, lest perchance there should be found to exist elements prior to the beginning itself, out of which everything is composed, whatever that be which is called composite. Neither does the mind require bodily magnitude in order to perform any act or movement; as when the eye by gazing upon bodies of larger size is dilated, but is compressed and contracted in order to see smaller objects. The mind, indeed, requires magnitude of an intellectual kind, because it grows, not after the fashion of a body, but after that of intelligence. For the mind is not enlarged, together with the body, by means of corporal additions, up to the twentieth or thirtieth year of life; but the intellect is sharpened by exercises of learning, and the powers implanted within it for intelligent purposes are called forth; and it is rendered capable of greater intellectual efforts, not being increased by bodily additions, but carefully polished by learned exercises. But these it cannot receive immediately from boyhood, or from birth, because the framework of limbs which the mind employs as organs for exercising itself is weak and feeble; and it is unable to bear the weight of its own operations, or to exhibit a capacity for receiving training. 1.2.2. Let no one, however, imagine that we mean anything impersonal when we call Him the wisdom of God; or suppose, for example, that we understand Him to be, not a living being endowed with wisdom, but something which makes men wise, giving itself to, and implanting itself in, the minds of those who are made capable of receiving His virtues and intelligence. If, then, it is once rightly understood that the only-begotten Son of God is His wisdom hypostatically existing, I know not whether our curiosity ought to advance beyond this, or entertain any suspicion that that ὑπόστασις or substantia contains anything of a bodily nature, since everything that is corporeal is distinguished either by form, or color, or magnitude. And who in his sound senses ever sought for form, or color, or size, in wisdom, in respect of its being wisdom? And who that is capable of entertaining reverential thoughts or feelings regarding God, can suppose or believe that God the Father ever existed, even for a moment of time, without having generated this Wisdom? For in that case he must say either that God was unable to generate Wisdom before He produced her, so that He afterwards called into being her who formerly did not exist, or that He possessed the power indeed, but — what cannot be said of God without impiety — was unwilling to use it; both of which suppositions, it is patent to all, are alike absurd and impious: for they amount to this, either that God advanced from a condition of inability to one of ability, or that, although possessed of the power, He concealed it, and delayed the generation of Wisdom. Wherefore we have always held that God is the Father of His only-begotten Son, who was born indeed of Him, and derives from Him what He is, but without any beginning, not only such as may be measured by any divisions of time, but even that which the mind alone can contemplate within itself, or behold, so to speak, with the naked powers of the understanding. And therefore we must believe that Wisdom was generated before any beginning that can be either comprehended or expressed. And since all the creative power of the coming creation was included in this very existence of Wisdom (whether of those things which have an original or of those which have a derived existence), having been formed beforehand and arranged by the power of foreknowledge; on account of these very creatures which had been described, as it were, and prefigured in Wisdom herself, does Wisdom say, in the words of Solomon, that she was created the beginning of the ways of God, inasmuch as she contained within herself either the beginnings, or forms, or species of all creation. 1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. |
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| 135. Origen, Philocalia, 23.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 273 |
136. Porphyry, Life of Pythagoras, 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •aristoxenus, account of pleasure not platonic or aristotelian Found in books: Huffman, A History of Pythagoreanism (2019) 358 | 39. Moreover, he enjoined the following. A cultivated and fruit-bearing plant, harmless to man and beast, should be neither injured nor destroyed. A deposit of money or of teachings should be faithfully preserved by the trustee. There are three kinds of things that deserve to be pursued and acquired; honorable and virtuous things, those that conduce to the use of life, and those that bring pleasures of the blameless, solid and grave kind, of course not the vulgar intoxicating kinds. of pleasures there were two kinds; one that indulges the bellies and lusts by a profusion of wealth, which he compared to the murderous songs of the Sirens; the other kind consists of things honest, just, and necessary to life, which are just as sweet as the first, without being followed by repentance; and these pleasures he compared to the harmony of the Muses. |
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| 137. Porphyry, Ad Gaurum, 2.2.7-2.2.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pythagoras (in platonism) Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 39 |
| 138. Athanasius, Defense of The Nicene Definition, 12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 139. Eusebius of Caesarea, Preparation For The Gospel, 15.20.6-15.20.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, spiritual as well as physical exercises, delay in acting on anger Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 242 |
| 140. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, 52 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
141. Eusebius of Caesarea, Ecclesiastical History, 4.18.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 43, 44, 45 | 4.18.6. He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth. |
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142. Babylonian Talmud, Ketuvot, 63a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •platonic theory of ideas, preach well and (not) act well Found in books: Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 226 63a. קא מדברת אלמנות חיים אמרה ליה אי לדידי ציית יתיב תרי סרי שני אחריני אמר ברשות קא עבידנא הדר אזיל ויתיב תרי סרי שני אחריני בבי רב כי אתא אייתי בהדיה עשרין וארבעה אלפי תלמידי שמעה דביתהו הות קא נפקא לאפיה אמרו לה שיבבתא שאילי מאני לבוש ואיכסאי אמרה להו (משלי יב, י) יודע צדיק נפש בהמתו כי מטיא לגביה נפלה על אפה קא מנשקא ליה לכרעיה הוו קא מדחפי לה שמעיה אמר להו שבקוה שלי ושלכם שלה הוא,שמע אבוה דאתא גברא רבה למתא אמר איזיל לגביה אפשר דמפר נדראי אתא לגביה א"ל אדעתא דגברא רבה מי נדרת א"ל אפילו פרק אחד ואפי' הלכה אחת אמר ליה אנא הוא נפל על אפיה ונשקיה על כרעיה ויהיב ליה פלגא ממוניה ברתיה דר"ע עבדא ליה לבן עזאי הכי והיינו דאמרי אינשי רחילא בתר רחילא אזלא כעובדי אמה כך עובדי ברתא,רב יוסף בריה דרבא שדריה אבוהי לבי רב לקמיה דרב יוסף פסקו ליה שית שני כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואיחזינהו לאינשי ביתי שמע אבוהי שקל מנא ונפק לאפיה אמר ליה זונתך נזכרת איכא דאמרי אמר ליה יונתך נזכרת איטרוד לא מר איפסיק ולא מר איפסיק:,| 63a. will you lead the life of a widow of a living man, living alone while your husband is in another place? She said to him: If he would listen to me, he would sit and study for another twelve years. When Rabbi Akiva heard this he said: I have permission to do this. He went back and sat for another twelve years in the study hall. When he came back he brought twenty-four thousand students with him. His wife heard and went out toward him to greet him. Her neighbors said: Borrow some clothes and wear them, as your current apparel is not appropriate to meet an important person. She said to them: “A righteous man understands the life of his beast” (Proverbs 12:10). When she came to him she fell on her face and kissed his feet. His attendants pushed her away as they did not know who she was, and he said to them: Leave her alone, as my Torah knowledge and yours is actually hers.,In the meantime her father heard that a great man came to the town. He said: I will go to him. Maybe he will nullify my vow and I will be able to support my daughter. He came to him to ask about nullifying his vow, and Rabbi Akiva said to him: Did you vow thinking that this Akiva would become a great man? He said to him: If I had believed he would know even one chapter or even one halakha I would not have been so harsh. He said to him: I am he. Ben Kalba Savua fell on his face and kissed his feet and gave him half of his money. The Gemara relates: Rabbi Akiva’s daughter did the same thing for ben Azzai, who was also a simple person, and she caused him to learn Torah in a similar way, by betrothing herself to him and sending him off to study. This explains the folk saying that people say: The ewe follows the ewe; the daughter’s actions are the same as her mother’s.,On the same subject it is related: Rav Yosef, son of Rava, was sent by his father to the study hall to learn before the great Sage Rav Yosef. They agreed that he should sit for six years in the study hall. When three years had passed, the eve of Yom Kippur arrived and he said: I will go and see the members of my household, meaning his wife. His father heard and took a weapon, as if he were going to war, and went to meet him. According to one version he said to him: Did you remember your mistress, as you are abandoning your studies to see a woman? There are those who say that he said to him: Did you remember your dove? Since both father and son were involved in an argument, they were preoccupied and this Master did not eat the cessation meal before Yom Kippur and that Master also did not eat the cessation meal that day.,who rebels against her husband is fined; her marriage contract is reduced by seven dinars each week. Rabbi Yehuda says: Seven half-dinars [terapa’ikin] each week. Until when does he reduce her marriage contract? Until the reductions are equivalent to her marriage contract, i.e., until he no longer owes her any money, at which point he divorces her without any payment. Rabbi Yosei says: He can always continue to deduct from the sum, even beyond that which is owed to her due to her marriage contract, so that if she will receive an inheritance from another source, he can collect the extra amount from her. And similarly, if a man rebels against his wife, he is fined and an extra three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three terapa’ikin.,Against what does she rebel; what is the nature of the rebellion discussed in the mishna? Rav Huna said: Against engaging in marital relations. Rabbi Yosei, son of Rabbi Ḥanina, said: Against the tasks she is obligated to perform for her husband. The Gemara clarifies this dispute. The mishna states: Similarly, if a man rebels against his wife. Granted, according to the one who says that the rebellion is against marital relations, it is well, as this type of rebellion can apply equally to a husband. However, according to the one who says that she rebels against performing tasks, is he subjugated to her to perform tasks? The Gemara answers: Yes, he is, as the mishna is discussing someone who says: I will not sustain and I will not support my wife.,The Gemara asks: But didn’t Rav say: One who says: I will not sustain and I will not support my wife must immediately divorce her and give her the payment for her marriage contract? What relevance is there to a discussion of a weekly fine? The Gemara answers: Shouldn’t he be consulted to investigate whether he will retract his decision? In the interim, while the court discusses the issue with him and explains that he must divorce his wife if he does not retract his decision, he is fined by the addition of three dinars per week to her marriage contract.,The Gemara raises an objection from a baraita with regard to a rebellious woman: It is the same to me, i.e., the same halakha applies, if the woman who rebelled is a betrothed woman, or a married woman, or even a menstruating woman, or even if she is ill, or even if she is a widow waiting for her yavam to perform levirate marriage.,The Gemara discusses the baraita. Granted, according to the one who says that her rebelliousness is referring to performing tasks, it is well. However, according to the one who says that she rebels against engaging in marital relations, is a menstruating woman fit to engage in marital relations? She is not, and therefore there would be no significance to her refusal. The Gemara answers: The one who advocates that opinion could have said to you: One who has bread in his basket, i.e., one who has engaged in marital relations with his wife in the past, is not comparable to one who does not have bread in his basket. Since she declares her refusal to engage in marital relations, he suffers from this refusal even when she is menstruating or ill.,There are those who say that the objection was phrased differently. Granted, according to the one who says that the rebellion discussed in the mishna is referring to engaging in marital relations, this explanation is consistent with that which is taught with regard to an ill woman, that she be fined as a rebellious woman, as even if she is not capable of working, she can still be rebellious with regard to marital relations. | |
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| 143. Iamblichus, Concerning The Mysteries, 2.11, 3.8, 3.9, 3.10, 3.11, 96.13-97.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 213 |
| 144. Pseudo-Justinus, Exhortation To The Greeks, 31 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •plato and platonism, hermias on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 206 |
| 145. Calcidius (Chalcidius), Platonis Timaeus Commentaria, 176, 201, 330, 23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hoenig, Plato's Timaeus and the Latin Tradition (2018) 185 |
| 146. Anon., Acts of Barnabas, 2.1-2.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •plato and platonism, asceticism in Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69 |
| 147. Plotinus, Enneads, a b c d\n0 1.4.15 1.4.15 1 4\n1 1.3.6 1.3.6 1 3\n2 7.16-20 7.16 7 16\n3 6.243 6.243 6 243\n4 4.3[27]9 4.3[27]9 4 3[27]9\n5 3.6.3(17-19) 3.6.3(17 3 6\n6 6.8.14.26 6.8.14.26 6 8\n7 6.8.14.25 6.8.14.25 6 8\n8 6.8.14.28 6.8.14.28 6 8\n9 3.2.1 3.2.1 3 2\n10 3.3 3.3 3 3\n11 3.2 3.2 3 2\n12 3.2.2 3.2.2 3 2\n13 6.8.14.27 6.8.14.27 6 8\n14 6.7.3.13 6.7.3.13 6 7\n15 6.7.1.21 6.7.1.21 6 7\n16 6.7.1.24 6.7.1.24 6 7\n17 6.7.1.20 6.7.1.20 6 7\n18 6.7.1.19 6.7.1.19 6 7\n19 6.7.1.1 6.7.1.1 6 7\n20 6.7.1.2 6.7.1.2 6 7\n21 6.7.1.3 6.7.1.3 6 7\n22 6.7.1.4 6.7.1.4 6 7\n23 6.7.1.5 6.7.1.5 6 7\n24 6.7.1.10 6.7.1.10 6 7\n25 6.7.1.11 6.7.1.11 6 7\n26 6.7.1.12 6.7.1.12 6 7\n27 6.7.1.16 6.7.1.16 6 7\n28 6.7.1.14 6.7.1.14 6 7\n29 6.7.1.13 6.7.1.13 6 7\n30 6.7.1.15 6.7.1.15 6 7\n31 6.7.1.18 6.7.1.18 6 7\n32 6.7.1.17 6.7.1.17 6 7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 575 |
148. Diogenes Laertius, Lives of The Philosophers, 3.52, 3.51, 1.17, 2.65, 6.8, 1.19, 1.18, 7.112, 7.128, 7.103, 7.55(SVF 3 Diogenes of Babylon 17) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 241 | 3.52. of these the former is a proposition, the latter a conception. Now where he has a firm grasp Plato expounds his own view and refutes the false one, but, if the subject is obscure, he suspends judgement. His own views are expounded by four persons, Socrates, Timaeus, the Athenian Stranger, the Eleatic Stranger. These strangers are not, as some hold, Plato and Parmenides, but imaginary characters without names, for, even when Socrates and Timaeus are the speakers, it is Plato's doctrines that are laid down. To illustrate the refutation of false opinions, he introduces Thrasymachus, Callicles, Polus, Gorgias, Protagoras, or again Hippias, Euthydemus and the like. |
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| 149. Iamblichus, Life of Pythagoras, 2.5-2.8, 24.107, 28.150 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 43; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 22 |
| 150. Cassian, Conferences, 24.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 738 |
| 151. Scriptores Historiae Augustae, Hadrian, 2.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 44 |
| 152. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 30.14-31.30, 96.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 214 |
| 153. Titus of Bostra, Contra Manich., p. 3.735, p. 7.31-8.16, p. 6.32-7.4, p. 8.15-16, p. 7.36-8.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 226 |
| 154. Sallustius, On The Gods, '1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •platonism, of athenagoras Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 813 |
| 155. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, spiritual as well as physical exercises, delay in acting on anger Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 242 |
| 156. Cassian, Institutiones, 5.14.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 738 |
| 157. Augustine, Against Julian, 5.5.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cicero, platonizing roman statesman, orator, wordless music as calming Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 |
| 158. Augustine, De Diversis Quaestionibus Ad Simplicianum, 77 (4th cent. CE - 5th cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 194 |
| 159. Nemesius, On The Nature of Man, 21 (4th cent. CE - 4th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41 |
| 160. Augustine, De Libero Arbitrio, 1.20, 1.23, 1.29, 1.33 (4th cent. CE - 5th cent. CE) Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 203 |
| 161. Basil of Caesarea, Homiliae In Hexaemeron, 1.3.56-1.3.71, 1.4.12, 1.13.199, 2.2.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on •forms, platonic, and was or will be Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 741; Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 81 |
162. Augustine, The City of God, 8.4, 8.14, 9.4, 10.31, 13.18, 14.9, 14.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •ideas (platonic) •ideas (platonic), in mind of god •emotions (passio, perturbatio), platonic theory of •timaeus (platonic dialogue), as read by philoponus •galen, platonizing ecletic doctor, instead of appealing to freshness, chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 80; Nisula, Augustine and the Functions of Concupiscence (2012) 199; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 112; Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 451, 454, 455 | 8.4. But, among the disciples of Socrates, Plato was the one who shone with a glory which far excelled that of the others, and who not unjustly eclipsed them all. By birth, an Athenian of honorable parentage, he far surpassed his fellow disciples in natural endowments, of which he was possessed in a wonderful degree. Yet, deeming himself and the Socratic discipline far from sufficient for bringing philosophy to perfection, he travelled as extensively as he was able, going to every place famed for the cultivation of any science of which he could make himself master. Thus he learned from the Egyptians whatever they held and taught as important; and from Egypt, passing into those parts of Italy which were filled with the fame of the Pythagoreans, he mastered, with the greatest facility, and under the most eminent teachers, all the Italic philosophy which was then in vogue. And, as he had a peculiar love for his master Socrates, he made him the speaker in all his dialogues, putting into his mouth whatever he had learned, either from others, or from the efforts of his own powerful intellect, tempering even his moral disputations with the grace and politeness of the Socratic style. And, as the study of wisdom consists in action and contemplation, so that one part of it may be called active, and the other contemplative - the active part having reference to the conduct of life, that is, to the regulation of morals, and the contemplative part to the investigation into the causes of nature and into pure truth - Socrates is said to have excelled in the active part of that study, while Pythagoras gave more attention to its contemplative part, on which he brought to bear all the force of his great intellect. To Plato is given the praise of having perfected philosophy by combining both parts into one. He then divides it into three parts - the first moral, which is chiefly occupied with action; the second natural, of which the object is contemplation; and the third rational, which discriminates between the true and the false. And though this last is necessary both to action and contemplation, it is contemplation, nevertheless, which lays peculiar claim to the office of investigating the nature of truth. Thus this tripartite division is not contrary to that which made the study of wisdom to consist in action and contemplation. Now, as to what Plato thought with respect to each of these parts - that is, what he believed to be the end of all actions, the cause of all natures, and the light of all intelligences - it would be a question too long to discuss, and about which we ought not to make any rash affirmation. For, as Plato liked and constantly affected the well-known method of his master Socrates, namely, that of dissimulating his knowledge or his opinions, it is not easy to discover clearly what he himself thought on various matters, any more than it is to discover what were the real opinions of Socrates. We must, nevertheless, insert into our work certain of those opinions which he expresses in his writings, whether he himself uttered them, or narrates them as expressed by others, and seems himself to approve of - opinions sometimes favorable to the true religion, which our faith takes up and defends, and sometimes contrary to it, as, for example, in the questions concerning the existence of one God or of many, as it relates to the truly blessed life which is to be after death. For those who are praised as having most closely followed Plato, who is justly preferred to all the other philosophers of the Gentiles, and who are said to have manifested the greatest acuteness in understanding him, do perhaps entertain such an idea of God as to admit that in Him are to be found the cause of existence, the ultimate reason for the understanding, and the end in reference to which the whole life is to be regulated. of which three things, the first is understood to pertain to the natural, the second to the rational, and the third to the moral part of philosophy. For if man has been so created as to attain, through that which is most excellent in him, to that which excels all things - that is, to the one true and absolutely good God, without whom no nature exists, no doctrine instructs, no exercise profits - let Him be sought in whom all things are secure to us, let Him be discovered in whom all truth becomes certain to us, let Him be loved in whom all becomes right to us. 8.14. There is, say they, a threefold division of all animals endowed with a rational soul, namely, into gods, men, and demons. The gods occupy the loftiest region, men the lowest, the demons the middle region. For the abode of the gods is heaven, that of men the earth, that of the demons the air. As the dignity of their regions is diverse, so also is that of their natures; therefore the gods are better than men and demons. Men have been placed below the gods and demons, both in respect of the order of the regions they inhabit, and the difference of their merits. The demons, therefore, who hold the middle place, as they are inferior to the gods, than whom they inhabit a lower region, so they are superior to men, than whom they inhabit a loftier one. For they have immortality of body in common with the gods, but passions of the mind in common with men. On which account, say they, it is not wonderful that they are delighted with the obscenities of the theatre, and the fictions of the poets, since they are also subject to human passions, from which the gods are far removed, and to which they are altogether strangers. Whence we conclude that it was not the gods, who are all good and highly exalted, that Plato deprived of the pleasure of theatric plays, by reprobating and prohibiting the fictions of the poets, but the demons. of these things many have written: among others Apuleius, the Platonist of Madaura, who composed a whole work on the subject, entitled, Concerning the God of Socrates. He there discusses and explains of what kind that deity was who attended on Socrates, a sort of familiar, by whom it is said he was admonished to desist from any action which would not turn out to his advantage. He asserts most distinctly, and proves at great length, that it was not a god but a demon; and he discusses with great diligence the opinion of Plato concerning the lofty estate of the gods, the lowly estate of men, and the middle estate of demons. These things being so, how did Plato dare to take away, if not from the gods, whom he removed from all human contagion, certainly from the demons, all the pleasures of the theatre, by expelling the poets from the state? Evidently in this way he wished to admonish the human soul, although still confined in these moribund members, to despise the shameful commands of the demons, and to detest their impurity, and to choose rather the splendor of virtue. But if Plato showed himself virtuous in answering and prohibiting these things, then certainly it was shameful of the demons to command them. Therefore either Apuleius is wrong, and Socrates' familiar did not belong to this class of deities, or Plato held contradictory opinions, now honoring the demons, now removing from the well-regulated state the things in which they delighted, or Socrates is not to be congratulated on the friendship of the demon, of which Apuleius was so ashamed that he entitled his book On the God of Socrates, while according to the tenor of his discussion, wherein he so diligently and at such length distinguishes gods from demons, he ought not to have entitled it, Concerning the God, but Concerning the Demon of Socrates. But he preferred to put this into the discussion itself rather than into the title of his book. For, through the sound doctrine which has illuminated human society, all, or almost all men have such a horror at the name of demons, that every one who before reading the dissertation of Apuleius, which sets forth the dignity of demons, should have read the title of the book, On the Demon of Socrates, would certainly have thought that the author was not a sane man. But what did even Apuleius find to praise in the demons, except subtlety and strength of body and a higher place of habitation? For when he spoke generally concerning their manners, he said nothing that was good, but very much that was bad. Finally, no one, when he has read that book, wonders that they desired to have even the obscenity of the stage among divine things, or that, wishing to be thought gods, they should be delighted with the crimes of the gods, or that all those sacred solemnities, whose obscenity occasions laughter, and whose shameful cruelty causes horror, should be in agreement with their passions. 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi, and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 10.31. Why, then, do we not rather believe the divinity in those matters, which human talent cannot fathom? Why do we not credit the assertion of divinity, that the soul is not co-eternal with God, but is created, and once was not? For the Platonists seemed to themselves to allege an adequate reason for their rejection of this doctrine, when they affirmed that nothing could be everlasting which had not always existed. Plato, however, in writing concerning the world and the gods in it, whom the Supreme made, most expressly states that they had a beginning and yet would have no end, but, by the sovereign will of the Creator, would endure eternally. But, by way of interpreting this, the Platonists have discovered that he meant a beginning, not of time, but of cause. For as if a foot, they say, had been always from eternity in dust, there would always have been a print underneath it; and yet no one would doubt that this print was made by the pressure of the foot, nor that, though the one was made by the other, neither was prior to the other; so, they say, the world and the gods created in it have always been, their Creator always existing, and yet they were made. If, then, the soul has always existed, are we to say that its wretchedness has always existed? For if there is something in it which was not from eternity, but began in time, why is it impossible that the soul itself, though not previously existing, should begin to be in time? Its blessedness, too, which, as he owns, is to be more stable, and indeed endless, after the soul's experience of evils - this undoubtedly has a beginning in time, and yet is to be always, though previously it had no existence. This whole argumentation, therefore, to establish that nothing can be endless except that which has had no beginning, falls to the ground. For here we find the blessedness of the soul, which has a beginning, and yet has no end. And, therefore, let the incapacity of man give place to the authority of God; and let us take our belief regarding the true religion from the ever-blessed spirits, who do not seek for themselves that honor which they know to be due to their God and ours, and who do not command us to sacrifice save only to Him, whose sacrifice, as I have often said already, and must often say again, we and they ought together to be, offered through that Priest who offered Himself to death a sacrifice for us, in that human nature which He assumed, and according to which He desired to be our Priest. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. 14.19. Hence it is that even the philosophers who have approximated to the truth have avowed that anger and lust are vicious mental emotions, because, even when exercised towards objects which wisdom does not prohibit, they are moved in an ungoverned and inordinate manner, and consequently need the regulation of mind and reason. And they assert that this third part of the mind is posted as it were in a kind of citadel, to give rule to these other parts, so that, while it rules and they serve, man's righteousness is preserved without a breach. These parts, then, which they acknowledge to be vicious even in a wise and temperate man, so that the mind, by its composing and restraining influence, must bridle and recall them from those objects towards which they are unlawfully moved, and give them access to those which the law of wisdom sanctions - that anger, e.g., may be allowed for the enforcement of a just authority, and lust for the duty of propagating offspring - these parts, I say, were not vicious in Paradise before sin, for they were never moved in opposition to a holy will towards any object from which it was necessary that they should be withheld by the restraining bridle of reason. For though now they are moved in this way, and are regulated by a bridling and restraining power, which those who live temperately, justly, and godly exercise, sometimes with ease, and sometimes with greater difficulty, this is not the sound health of nature, but the weakness which results from sin. And how is it that shame does not hide the acts and words dictated by anger or other emotions, as it covers the motions of lust, unless because the members of the body which we employ for accomplishing them are moved, not by the emotions themselves, but by the authority of the consenting will? For he who in his anger rails at or even strikes some one, could not do so were not his tongue and hand moved by the authority of the will, as also they are moved when there is no anger. But the organs of generation are so subjected to the rule of lust, that they have no motion but what it communicates. It is this we are ashamed of; it is this which blushingly hides from the eyes of onlookers. And rather will a man endure a crowd of witnesses when he is unjustly venting his anger on some one, than the eye of one man when he innocently copulates with his wife. |
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| 163. Augustine, On The Holy Trinity, 12.12, 14.14-14.24 (4th cent. CE - 5th cent. CE) Tagged with subjects: •galen, platonizing ecletic doctor, spiritual as well as physical exercises, delay in acting on anger •ideas (platonic) Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 242; Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 451 |
164. Marinus, Vita Proclus, 15, 28, 30, 35, 6, 13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 29, 213 | 13. During this season of less than two years, with his teacher, Proclus read all of Aristotle's treatises on logic, ethics, politics, physics, and on the science which rises above all these, theology. Solidly outfitted with these studies, which so to speak, are a kind of preparatory initiation or lesser mysteries, Syrianus led Proclus to the Greater Mysteries of Plato, proceeding in an orderly manner, and not, as says the Oracle, "jumping over the threshold." So Syrianus led Proclus to direct and immediate vision of the really divine mysteries contained in this philosopher, for when the eyes of the soul are no longer obscured as by a mist, reason, freed from sensation, may cast firm glances into the distance. By an intense and unresting labor by day and night, he succeeded in recording in writing, along with his own critical remarks, the doctrine which he heard discussed, and of which he finally made a synoptic outline, making such progress that at the age of twenty-eight years, he had composed many treatises, among others a Commentary on the Timaeus, written with utmost elegance and science. Through these prolonged and inspiring studies, to science he added virtue, increasing the moral beauty of his nature. |
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| 165. Proclus, In Platonis Alcibiadem, 10.13, 10.14, 26.22-27.16, 43.4-44.1, 85.17-92.2, 154.13, 154.14, 218.13-219.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 240 |
| 166. Proclus, In Platonis Timaeum Commentarii, 1.7.10-1.7.16, 1.16.6-1.16.12, 1.61.12-1.61.15, 1.77.15, 1.315.1-1.315.2, 1.317.18-1.317.19, 1.318.25-1.318.26, 2.294, 2.302, 3.114.7, 3.115.10-3.115.15, 3.130.3-3.130.24, 3.168.2-3.168.5, 3.168.8-3.168.20, 3.228.12-3.228.15, 3.279 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 239 |
| 167. Ammonius Hermiae, In Porphyrii Isagogen Sive V Voces, 13.25 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 79; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 |
| 168. Damaskios, De Principiis, 2.117-2.118 (5th cent. CE - 6th cent. CE) Tagged with subjects: •timaeus (platonic dialogue), as inspiration for stoics •timaeus (platonic dialogue), as read by philoponus •forms, platonic, and was or will be •forms, platonic, as first cosmos •forms, platonic, as generating world •forms, platonic, as model •forms, platonic, as objects of nous •forms, platonic, as thoughts Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 52, 57, 62, 67, 68, 80, 81, 105 |
| 169. Proclus, Commentary On Plato'S Republic, 42.1-69.19, 70.1-205.23 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 208 |
| 170. Proclus, Theologia Platonica ( ), 1.1, 1.5, 25.24-26.4 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 233, 235, 238, 239, 240, 241, 242, 243, 244 |
| 171. Proclus, Institutio Theologica, 116 (5th cent. CE - 5th cent. CE) Tagged with subjects: •plato and platonism, godlikeness, as goal of philosophy Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 570 |
| 172. Stobaeus, Anthology, 2.7.3, 2.7.4a (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 241 |
| 173. Boethius, De Institutione Musica, 184.10-185.11, 185.23-186.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 |
| 174. Zacharias, Ammonius Sive De Mundi Opificio Disputatio, 516-517, 833-835, 856 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 81 |
| 175. Jerome, Adversus Jovinianum, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 176. Proclus, Commentary On Plato'S Republic, 2.176.4-2.176.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 240 |
| 177. Proclus, In Platonis Parmenidem Commentarii, 628.1-630.10, 658.23-659.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 239 |
| 178. Proclus, Hymni, 5.13 (5th cent. CE - 5th cent. CE) Tagged with subjects: •pythagoras (in platonism) on reincarnation/reincarnation of - Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 22 |
| 179. Proclus, In Platonis Timaeum Commentarii, 1.162.12-1.162.13, 2.305.7-2.305.15, 3.262.6-3.262.14, 3.275.11-3.275.15, 3.279.14-3.279.19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •platonism, as a label •plato and platonism, godlikeness, as goal of philosophy Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 570, 571; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 43, 44, 45 |
| 180. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 54.9-54.10, 61.8-61.11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •thrasymachus (platonic character) •platonic dialogues, gorgias Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235, 240 |
| 181. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 0.1, 0.8, 1.1-1.2, 8.11, 10.11, 11.3, 18.1, 25.2, 41.3 (6th cent. CE - 6th cent. CE) Tagged with subjects: •gorgias (platonic character) •platonic dialogues, gorgias •thrasymachus (platonic character) Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 235, 239, 240 |
| 182. Gregory The Great, Libri Duo In Evangelia, 2.36.1, 2.40.207, 2.40.210-2.40.217 (6th cent. CE - 7th cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 739, 740 |
| 183. David, Prolegomena Philosophiae, 31.8-31.25 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 575; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 91 |
| 184. Augustine, Letters, 147 (7th cent. CE - 7th cent. CE) Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737 |
| 185. Eudorus, Anthology, 2.7.2 Tagged with subjects: •ideas (platonic) •ideas (platonic), in mind of god Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 111 |
| 186. Alcinous, Did., 9.163.25 Tagged with subjects: •ideas (platonic) Found in books: Tarrant et al, Brill's Companion to the Reception of Plato in Antiquity (2018) 173 |
| 187. Anon., Adespota K-A1, 12 Tagged with subjects: •platonic dialogue favorable to pederasty Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 196 |
| 189. Pseudo-Hippocrates, Ad Antigonum Regem, 08-sep Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 738 |
| 191. Epiphanius, On Faith, 9.46 Tagged with subjects: •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 107 |
| 192. Gregory of Nyssa, On The Creation of Man, 12.4 Tagged with subjects: •galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 41 |
| 193. Pseudo‐Plutarch, Is The Emotional Element In Humans A Part Or A Capacity of The Soul?, fragment, p.48 (Loeb vol.15) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 104 |
| 195. Suda, Stoic Fragments, σ 1662 Tagged with subjects: •pythagoras (in platonism) Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 29 |
| 196. Anon., Sumerian Hymn To Enlil, 109-111, 117, 119-124, 118 Tagged with subjects: •nan Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 54 |
| 199. Anon, Anonymous Prolegomena To Plato'S Philosophy, 15.21-15.29, 23.16-23.18, 23.22-23.24 Tagged with subjects: •nan Found in books: Erler et al., Authority and Authoritative Texts in the Platonist Tradition (2021) 233, 235, 238 |
| 200. Stobaeus, Eclogues, 1.1 (2.29), 1.317 (1.149), 1.368-9(SVF 1.143; 2.826), 2.81.15, 2.81.14, 2.81.13 Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 270 |
| 201. Hermias, Life of Isidore, 56, 9c, 27 Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 22 |
| 202. Papyri, Rdge, 120.5, 120.6, 120.7, 120.8, 120.9, 120.10, 120.11, 120.12, 120.13, 120.14, 225.21-226.19 Tagged with subjects: •nan Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 80 |
| 203. Aetius, Opinions of The Philosophers, 1.3, 1.6, 1.7.30, 2.1.3, 2.6.5, 4.2-4.7 Tagged with subjects: •plato and platonism, hermias on •plato and platonism, athenagoras on •ideas (platonic) Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 205, 206; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 270 |
| 204. Evagrius Ponticus, Antirrhetikos, 4.1-4.7, 4.25, 4.50 Tagged with subjects: •plato and platonism, asceticism in Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 69 |
| 205. Anon., Scholia On Argonautika, fr. 9 Tagged with subjects: •aristoxenus, account of pleasure not platonic or aristotelian Found in books: Huffman, A History of Pythagoreanism (2019) 358 |
| 206. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 256.14-256.15 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •forms, platonic, and was or will be Found in books: Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 81 |
| 207. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 2.12 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 270 |
208. Aeschines, Or., 1.139-1.141 Tagged with subjects: •platonic dialogue favorable to pederasty Found in books: Blondell and Ormand, Ancient Sex: New Essays (2015) 181 | 1.139. again, the same lawgiver said, “A slave shall not be the lover of a free boy nor follow after him, or else he shall receive fifty blows of the public lash.” But the free man was not forbidden to love a boy, and associate with him, and follow after him, nor did the lawgiver think that harm came to the boy thereby, but rather that such a thing was a testimony to his chastity. But, I think, so long as the boy is not his own master and is as yet unable to discern who is a genuine friend, and who is not, the law teaches the lover self-control, and makes him defer the words of friendship till the other is older and has reached years of discretion; but to follow after the boy and to watch over him the lawgiver regarded as the best possible safeguard and protection for chastity. 1.140. and so it was that those benefactors of the state, Harmodius and Aristogeiton, men pre-eminent for their virtues, were so nurtured by that chaste and lawful love—or call it by some other name than love if you like—and so disciplined, that when we hear men praising what they did, we feel that words are inadequate to the eulogy of their deeds. 1.141. But since you make mention of Achilles and Patroclus, and of Homer and the other poets—as though the jury were men innocent of education, while you are people of a superior sort, who feel yourselves quite beyond common folks in learning—that you may know that we too have before now heard and learned a little something, we shall say a word about this also. For since they undertake to cite wise men, and to take refuge in sentiments expressed in poetic measures, look, fellow citizens, into the works of those who are confessedly good and helpful poets, and see how far apart they considered chaste men, who love their like, and men who are wanton and overcome by forbidden lusts. |
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| 209. Basil of Caesarea, Sam., 1.7.2021 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 739 |
| 211. Diogenes of Babylon, Ap.Diogenen Laertium, 7.55 Tagged with subjects: •galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 103 |
| 212. Basil of Caesarea, Expos. Act. Apost., 17.37-17.49 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 738 |
| 213. Basil of Caesarea, Prov., 1.3.185-1.3.199 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 739 |
| 214. Basil of Caesarea, Vita Cuthberti, 35, 5 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 739 |
| 215. Basil of Caesarea, Tem., 1.647-1.657, 1.1498, 1.1701-1.1720 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 741 |
| 216. Basil of Caesarea, Tab., 1.277-1.317, 2.135-2.142, 2.632-2.645, 2.666-2.683, 2.1102 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 741 |
| 217. Basil of Caesarea, In Cantica Canticorum Allegorica Expositio, 1.1.164-1.1.180, 1.2.173-1.2.192, 2.4.170-2.4.193, 3.4.901-3.4.913, 4.6.103-4.6.110 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 738, 739 |
| 218. Augustine, Tract. Ev. Jo., 4.3 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 740, 741 |
| 219. Basil of Caesarea, In Epistulas Catholicas Septem, 1.4.9, 1.4.20-1.4.26, 2.1.177-2.1.182, 2.1.190, 2.2.1-2.2.28, 2.2.228-2.2.230, 2.3.168-2.3.184, 2.5.70, 4.2.149-4.2.160, 4.2.162-4.2.190, 4.2.390-4.2.397, 4.2.401-4.2.403, 4.3.126-4.3.130, 4.4.164-4.4.203, 4.5.277-4.5.279 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 738, 739, 740, 741 |
| 221. Basil of Caesarea, In Genesim, 1.1.166, 1.2.1501, 2.4.540-2.4.544, 2.4.586, 4.18.673-4.18.750 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 738, 739, 741 |
| 222. Basil of Caesarea, Historia Ecclesiastica Gens Anglorum, 3.5 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 739 |
| 223. Basil of Caesarea, De Temporum Ratione, 1.1 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737, 738 |
| 224. Hippolytus Romanus, Dem., 3 Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 273 |
| 225. New Testament, Epigrams, 2.9, 4.7 Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 271, 272 |
| 226. Didymus, Catena In Gen., 228, 230-231, 252, 229 Tagged with subjects: •nan Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 272 |
| 227. Athanasius, Ep. Ad Aeg. Et Lib., 16 Tagged with subjects: •ideas (platonic) Found in books: Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 269 |
| 228. Galen, An. Mor., 8 Tagged with subjects: •platonism, as a label Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 44 |
| 229. Hermias, Derision of Gentile Philosophers, 1, 18, 4, 15 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 206 |
| 230. Basil of Caesarea, In Lucam, 2.1501-2.1504, 4.2123-4.2125, 4.2127-4.2129, 5.19.1725-5.19.1735, 5.325-5.334, 5.1358-5.1372 Tagged with subjects: •plato and platonism, pleasure, temporal and spiritual, bede on Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 738, 739, 740, 741 |
| 231. Pseudo-Seneca, Letters, 7.7, 16.9, 89.6, 101.8, 117.25 Tagged with subjects: •emotions (passio, perturbatio), platonic theory of Found in books: Nisula, Augustine and the Functions of Concupiscence (2012) 26 |
