1. Septuagint, Tobit, 2.3-2.6 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • adelphos, ἀδελφός/ἐξάδελφος, senses of • kēnūtāʾ (Syriac), senses of • self, sense of • sheol, ṣidqāʾ/ṣedaqtāʾ (Aramaic), senses of • suffering. pain, θλῖψις, θλίβειν, senses of • suffering. pain, λύπη, λυπεῖν, senses of • ṣedāqâ, senses of • ἐλεημοσύνη (elemosyna), senses of
Found in books: Hockey (2019), The Role of Emotion in 1 Peter, 115; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 72, 105, 144, 151
| sup>
2.3 But he came back and said, "Father, one of our people has been strangled and thrown into the market place." 2.4 So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.5 And when I returned I washed myself and ate my food in sorrow. 2.6 Then I remembered the prophecy of Amos, how he said, "Your feasts shall be turned into mourning, and all your festivities into lamentation." And I wept.'' None |
|
2. Hebrew Bible, Deuteronomy, 1.30, 4.9, 4.19, 4.29, 5.23, 6.4, 32.7-32.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, sensory access to • Sodom, the five senses and • five senses • hearing, senses • idolatry,, and the senses • literal sense • sense perception,, and Deuteronomy • sense perception,, and behavior • sense perception,, and memory • sense perception,, distrust of • senses, Hebrew Bible • senses, five • sensory experience,, and misperception • sensory experience,, as narrative structuring device • sight, as queen of the senses • suffering. pain, θλῖψις, θλίβειν, senses of • suffering. pain, λύπη, λυπεῖν, senses of
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 59; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 294, 297; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 125, 127, 128, 129, 130, 133, 138; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 36; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 63; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 103
sup>
4.9 רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן־תִּשְׁכַּח אֶת־הַדְּבָרִים אֲשֶׁר־רָאוּ עֵינֶיךָ וּפֶן־יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ׃
4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
4.29 וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃
5.23 כִּי מִי כָל־בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ־הָאֵשׁ כָּמֹנוּ וַיֶּחִי׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
32.7 זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9 כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃' ' None | sup>
4.9 Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all the days of thy life; but make them known unto thy children and thy children’s children;
4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
4.29 But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul.
5.23 For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
32.7 Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee. 32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9 For the portion of the LORD is His people, Jacob the lot of His inheritance.' ' None |
|
3. Hebrew Bible, Exodus, 20.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • God, sensory access to • sense perception,, and Deuteronomy • senses,
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 129; Robbins et al. (2017), The Art of Visual Exegesis, 411
sup>
20.18 וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃'' None | sup>
20.18 And the people stood afar off; but Moses drew near unto the thick darkness where God was.'' None |
|
4. Hebrew Bible, Genesis, 1.4, 2.6-2.9, 5.22, 5.24, 5.29, 9.20, 15.6, 15.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exegesis,, Plain Sense • Judaism, Soul, different senses • Romanos the Melodist, and sense perceptions, reeducation of • Romanos the Melodist, and senses, relation between • Sennaar, the senses • Sodom, the five senses and • animals, senses and • literal sense • reason, senses controlled by • sense perception,, reeducation of • sense-perception • senses • senses, as beasts • senses, five • transference, moral sense of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 94, 117, 134, 167, 174, 296; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 168; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 107; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 23, 125, 126, 127, 129, 132, 137, 170, 175; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 14, 120, 122, 141, 166, 199; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 118, 142, 179; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 220
sup>
1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
2.6 וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃ 2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
5.29 וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃' 15.6 וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
15.8 וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃'' None | sup>
1.4 And God saw the light, that it was good; and God divided the light from the darkness.
2.6 but there went up a mist from the earth, and watered the whole face of the ground. 2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. 2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.
5.24 And Enoch walked with God, and he was not; for God took him.
5.29 And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’
9.20 And Noah, the man of the land, began and planted a vineyard.
15.6 And he believed in the LORD; and He counted it to him for righteousness.
15.8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’'' None |
|
5. Hebrew Bible, Job, 42.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • sense perception,, and Deuteronomy • suffering. pain, θλῖψις, θλίβειν, senses of • suffering. pain, λύπη, λυπεῖν, senses of
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 130; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 108
sup>
42.5 לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ׃'' None | sup>
42.5 I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee;'' None |
|
6. Hebrew Bible, Leviticus, 19.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • literal sense • sense-perception • senses, five
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 14, 244; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 139
sup>
19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃'' None | sup>
19.23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.'' None |
|
7. Hesiod, Works And Days, 276-280 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • sensation, faculty of • sensory perception
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 160, 161; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148
sup>
276 τόνδε γὰρ ἀνθρώποισι νόμον διέταξε Κρονίων'277 ἰχθύσι μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς 278 ἐσθέμεν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶ μετʼ αὐτοῖς· 279 ἀνθρώποισι δʼ ἔδωκε δίκην, ἣ πολλὸν ἀρίστη 280 γίγνεται· εἰ γάρ τίς κʼ ἐθέλῃ τὰ δίκαιʼ ἀγορεῦσαι ' None | sup>
276 For evil. You who hold supremacy'277 And swallow bribes, beware of this and shun 278 All crooked laws and deal in what is best. 279 Who hurts another hurts himself. When one 280 Makes wicked plans, he’ll be the most distressed. ' None |
|
8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • metis, μήτις, senses of • sensation, faculty of
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 49; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 57
|
9. Euripides, Medea, 1079 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • feelings, sensations in chest region • sensation, faculty of
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 128, 169; Graver (2007), Stoicism and Emotion, 3
sup>
1079 θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων,'' None | sup>
1079 the soft young cheek, the fragrant breath! my children! Go, leave me; I cannot bear to longer look upon ye; my sorrow wins the day. At last I understand the awful deed I am to do; but passion, that cause of direst woes to mortal man,'' None |
|
10. Herodotus, Histories, 4.33-4.35, 5.67 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • honouring in the sense of receiving cult • theoria, sense of community
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 183, 197, 200, 201, 202; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71, 105, 112, 121, 122, 123
sup>
4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. 4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. 4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου.
5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.'' None | sup>
4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. ' "
5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. "' None |
|
11. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Perception (sensation), of oneself • reason, senses controlled by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 218; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 132
| 246e καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων,'' None | 246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.'' None |
|
12. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • sensation • sensation, faculty of
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 174; Huffman (2019), A History of Pythagoreanism, 205
| 31d ΣΩ. κάλλιστʼ εἶπες. τὸν νοῦν δὲ ὅτι μάλιστʼ ἤδη πρόσεχε. ΠΡΩ. λέγε μόνον. ΣΩ. λέγω τοίνυν τῆς ἁρμονίας μὲν λυομένης ἡμῖν ἐν τοῖς ζῴοις ἅμα λύσιν τῆς φύσεως καὶ γένεσιν ἀλγηδόνων ἐν τῷ τότε γίγνεσθαι χρόνῳ. ΠΡΩ. πάνυ λέγεις εἰκός. ΣΩ. πάλιν δὲ ἁρμοττομένης τε καὶ εἰς τὴν αὑτῆς φύσιν ἀπιούσης ἡδονὴν γίγνεσθαι λεκτέον, εἰ δεῖ διʼ ὀλίγων περὶ μεγίστων ὅτι τάχιστα ῥηθῆναι.'' None | 31d Soc. You are quite right. Now please pay very close attention. Pro. I will. Say on. Soc. I say, then, that when, in us living beings, harmony is broken up, a disruption of nature and a generation of pain also take place at the same moment. Pro. What you say is very likely. Soc. But if harmony is recomposed and returns to its own nature, then I say that pleasure is generated, if I may speak in the fewest and briefest words about matters of the highest import.'' None |
|
13. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Sense-perception • sense-perception
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 281; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 166
| 28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ'' None | 28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible'' None |
|
14. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Parmenides, and sense-perception • atomism, and sense perception • senses, smell • senses, taste • sensory perception
Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 5; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 148; Tor (2017), Mortal and Divine in Early Greek Epistemology, 169; Wolfsdorf (2020), Early Greek Ethics, 684
|
15. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Conceptualisation of the five senses • Aristotle, On Sense Perception • Perception, Sensory perception • Senses • Senses, Aristotle on • Senses, Five • Senses, Sensory turn • Senses, Sight/vision/visual perception • Senses, Smell, sense of • Senses, Sound • Taste, sense of
Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 211
|
16. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustine, More general distrust of sensory as distracting attention • sensation • sensation, faculty of • sensory perception
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 67, 174; Huffman (2019), A History of Pythagoreanism, 193; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 152; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413
|
17. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • sensation, faculty of • sensory perception
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 186; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 151
|
18. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • (sense) perception • Parmenides, and sense-perception
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 53, 60; Tor (2017), Mortal and Divine in Early Greek Epistemology, 183, 184, 190, 191, 192
|
19. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • sensation, faculty of • sensory perception
Found in books: Fortenbaugh (2006), Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric, 128; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 151
|
20. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Comedy, connotes sense of superiority • Laughter, connotes sense of superiority • senses
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 129; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 290
|
21. Cicero, On The Nature of The Gods, 2.58 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Sensation, Sense,Perception (αἴσθησις) • sensation
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 43; Wynne (2019), Horace and the Gift Economy of Patronage, 123
| sup>
2.58 the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. "" None |
|
22. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • (sense) perception • senses, • sensory perception
Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 77; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 53, 225; Wolfsdorf (2020), Early Greek Ethics, 687
|
23. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • (sense) perception • concepts, in registering sense-impressions
Found in books: Graver (2007), Stoicism and Emotion, 247; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62
|
24. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • perception, sensory • sensation of self
Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 210; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 11
|
25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • senses
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 109; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 109
|
26. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Gregory of Nyssa, Church Father, Apatheia an ideal, But metriopatheia can sometimes be apatheia in a secondary sense • Senses • Senses, And mind/soul • Senses, In post-Aristotelian philosophy • Senses, In processions • Senses, Sight/vision/visual perception • Senses, Smell (odour/scent) • Senses, Sound • sensation of self • senses and reason
Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 202, 206, 207; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 132; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207
|
27. Diodorus Siculus, Historical Library, 3.39.4-3.39.6, 3.40.2-3.40.3 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • senses
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 97, 106; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 97, 106
| sup>
3.39.4 \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island. 3.39.5 \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue. 3.39.6 \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.
3.40.2 \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; < 3.40.3 \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.'' None |
|
28. Ovid, Fasti, 2.649-2.655 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Senses, And epiphany/presence of the divine • Senses, of incense • perception, sensory
Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 117
sup>
2.649 tum sicco primas inritat cortice flammas, 2.650 stat puer et manibus lata canistra tenet. 2.651 inde ubi ter fruges medios immisit in ignis, 2.652 porrigit incisos filia parva favos, 2.653 vina tenent alii; libantur singula flammis; 2.654 spectant, et linguis candida turba favet. 2.655 spargitur et caeso communis Terminus agno'' None | sup>
2.649 Then he nurses the first flames with dry bark, 2.650 While a boy stands by and holds the wide basket. 2.651 When he’s thrown grain three times into the fire 2.652 The little daughter offers the sliced honeycombs. 2.653 Others carry wine: part of each is offered to the flames: 2.654 The crowd, dressed in white, watch silently. 2.655 Terminus, at the boundary, is sprinkled with lamb’s blood,'' None |
|
29. Philo of Alexandria, On Husbandry, 14-15, 72-73 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sense perception • Sodom, the five senses and • reason, senses controlled by • senses, five • sight, as queen of the senses
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 299, 367; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 261; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
| sup>
14 At all events, men say, that the ancients compared the principles of philosophy, as being threefold, to a field; likening natural philosophy to trees and plants, and moral philosophy to fruits, for the sake of which the plants are planted; and logical philosophy to the hedge or fence: '15 for as the wall, which is erected around, is the guardian of the plants and of the fruit which are in the field, keeping off all those who wish to do them injury and to destroy them, in the same manner, the logical part of philosophy is the strongest possible sort of protection to the other two parts, the moral and the natural philosophy;
72 Therefore now, leaving the consideration of these neighing animals, and of the parties carried by them, investigate, if you will, the condition of your own soul. For in its several parts you will find both horses and a rider in the fashion of a charioteer, just as you do in external things. 73 Now, the horses are appetite and passion, the one being male and the other female. On this account, the one giving itself airs, wishes to be unrestrained and free, and holds its head erect, as a male animal naturally does; and the other, not being free, but of a slavish disposition, and rejoicing in all kinds of crafty wickedness, devours the house, and destroys the house, for she is female. And the rider and charioteer is one, namely the mind. When, indeed, the mounts with prudence, he is a charioteer; but when he does so with folly, then he is but a rider. ' None |
|
30. Philo of Alexandria, On The Confusion of Tongues, 2-3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sodom, the five senses and • literal sense • reason, senses controlled by
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 365; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 92
| sup>
2 Those who are discontented at the constitution under which their fathers have lived, being always eager to blame and to accuse the laws, being impious men, use these and similar instances as foundations for their impiety, saying, "Are ye even now speaking boastfully concerning your precepts, as if they contained the rules of truth itself? For, behold, the books which you call the sacred scriptures do also contain fables, at which you are accustomed to laugh, when you hear others relating to them." '3 And what is the use of devoting our leisure to collecting the fables interspersed in so many places throughout the history of the giving of the law, as if we had especial leisure for the consideration of calumnies, and as if it were not better to attend merely to what is under our hands and before us? ' None |
|
31. Philo of Alexandria, On Drunkenness, 169-202 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • sense-perception • senses
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 137; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 61
| sup>
169 Accordingly we must, on these accounts, remind the man who gives himself airs by reason of his power of deliberating, or of wisely choosing one kind of objects and avoiding others, that if the same unalterable perceptions of the same things always occurred to us, it might perhaps be requisite to admire the two faculties of judging which are implanted in us by nature, namely, the outward senses and the intellect, as unerring and incorruptible, and never to doubt or hesitate about anything, but trusting in every first appearance to choose one kind of thing and to reject the contrary kind. '170 But since we are found to be influenced in different manners by the same things at different times, we should have nothing positive to assert about anything, inasmuch as what appears has no settled or stationary existence, but is subject to various, and multiform, and ever-recurring changes. XLII. For it follows of necessity, since the imagination is unstable, that the judgment formed by it must be unstable likewise; 171 and there are many reasons for this. In the first place, the differences which exist in animals are not in one particular only, but are unspeakable in point of number, extending through every part, having reference both to their creation and to the way in which they are furnished with their different faculties, and to their way of being supported and their habits, and to the manner in which they choose and avoid different things, and to the energies and motions of the outward senses, and to the peculiar properties of the endless passions affecting both the soul and body. 172 For without mentioning those animals which have the faculty of judgment, consider also some of those which are the objects of judgment, such as the chameleon and the polypus; for they say that the former of these animals changes his complexion so as to resemble the soils over which he is accustomed to creep, and that the other is like the rocks of the sea-shore to which it clings, nature herself, perhaps, being their saviour, and endowing them with a quality to protect them from being caught, namely, with that of changing to all kinds of complexions, as a defence against evil. 173 Again, have you never perceived the neck of the dove changing colour so as to assume a countless variety of hues in the rays of the sun? is it not by turns red, and purple and fiery coloured, and cinereous, and again pale, and ruddy, and every other variety of colour, the very names of which it is not easy to enumerate? 174 They say indeed that among the Scythians, among that tribe which is called the Geloni, most marvellous things happen, rarely indeed, but nevertheless it does happen; namely that there is a beast seen which is called the tarandus, not much less than an ox in size, and exceedingly like a stag in the character of his face. The story goes that this animal continually changes his coat according to the place in which he is, or the trees which he is near, and that in short he always resembles whatever he is near, so that through the similarity of his colour he escapes the notice of those who fall in with him, and that it is owing to this, rather than to any vigour of body, that he is hard to catch. 175 Now these facts and others which resemble them are visible proofs of our inability to comprehend everything. XLIII. In the next place, not only are there all these variations with respect to animals, but there are also innumerable changes and varieties in men, and great differences between one man and another. 176 For not only do they form different opinions respecting the same things at different times, but different men also judge in different manners, some looking on things as pleasures, which others on the contrary regard as annoyances. For the things with which some persons are sometimes vexed, others delight in, and on the contrary the things, which some persons are eager to acquire and look upon as pleasant and suitable, those very same things others reject and drive to a distance as unsuitable and ill-omened. 177 At all events I have before now often seen in the theatre, when I have been there, some persons influenced by a melody of those who were exhibiting on the stage, whether dramatists or musicians, as to be excited and to join in the music, uttering encomiums without intending it; and I have seen others at the same time so unmoved that you would think there was not the least difference between them and the iimate seats on which they were sitting; and others again so disgusted that they have even gone away and quitted the spectacle, stopping their ears with their hands, lest some atom of a sound being left behind and still sounding in them should inflict annoyance on their morose and unpleasable souls. 178 And yet why do I say this? Every single individual among us (which is the most surprising thing of all) is subject to infinite changes and variations both in body and soul, and sometimes chooses and sometimes rejects things which are subject to no changes themselves, but which by their intrinsic nature do always remain in the same condition. 179 For the same fancies do not strike the same men when they are well and when they are ill, nor when they are awake and when they are asleep, nor when they are young and when they are old. And a man who is standing still often conceives different ideas from those which he entertains when he is in motion; and also when he is courageous, or when he is alarmed; again when he is grieved, or when he is delighted, and when he is in love, he feels differently from what he does when he is full of hatred. 180 And why need I be prolix and deep dwelling on these points? For in short every motion of both body and soul, whether in accordance with nature or in opposition to nature, is the cause of a great variation and change respecting the appearances which present themselves to us; from which all sorts of inconsistent and opposite dreams arise to occupy our minds. XLIV. ' "181 And that is not the least influential cause of the instability of one's perceptions which arises from the position of the objects, from their distance, and from the places by which they are each of them surrounded. " '182 Do we not see that the fishes in the sea, when they stretch out their fins and swim about, do always appear larger than their real natural size? And oars too, even though they are very straight, look as if they were broken when they are under water; and things at a great distance display false appearances to our eyes, and in this way do frequently deceive the mind. 183 For at times iimate objects have been imagined to be alive, and on the contrary living animals have been considered to be lifeless; sometimes again stationary things appear to be in motion, and things in motion appear to be standing still: even things which are approaching towards us do sometimes appear to be retreating from us, and things which are going away do on the other hand appear to be approaching. At times very short things seem to be exceedingly long, and things which have many angles appear to be circular. There is also an infinite number of other things of which a false impression is given though they are open to the sight, which however no man in his senses would subscribe to as certain. XLV. 184 What again are we to say of the quantities occurring in things compounded? For it is through the admixture of a greater or a lesser quantity that great injury or good is often done, as in many other instances, so most especially in the case of medicines compounded by medical science. 185 For quantity in such compounds is measured by fixed limits and rules, and it is not safe either to stop short before one has reached them, nor to advance beyond them. For if too little be applied, it relaxes, and if too much, it strains the natural powers; and each extremity is mischievous, the one from its impotence being capable of producing any effect at all, and the other by reason of its exceeding strength being necessarily hurtful. Again it is very plain with reference to smoothness, and roughness, and thickness, and close compression, or on the other hand leanness and slackness, how very much influence all these differences have in respect of doing good or harm. 186 Nor indeed is any one ignorant that scarcely anything whatever of existing things, if you consider it in itself and by itself, is accurately understood; but by comparing it with its opposite, then we arrive at a knowledge of its true nature. As for instance, we comprehend what is meant by little by placing it in juxta-position with what is great; we understand what dry is by comparing it with wet, cold by comparing it with heat, light by comparing it with heavy, black by contrasting it with white, weak by contrasting it with strong, and few by comparing it with many. In the same way also, in whatever is referred to virtue or to vice, 187 what is advantageous is recognised by a comparison with what is injurious, what is beautiful by a comparison with what is unseemly, what is just and generally good, by placing it in juxta-position with what is unjust and bad. And, indeed, if any one considers everything that there is in the world, he will be able to arrive at a proper estimate of its character, by taking it in the same manner; for each separate thing is by itself incomprehensible, but by a comparison with another thing, is easy to understand it. 188 Now, that which is unable to bear witness to itself, but which stands in need of the advocacy of something else, is not to be trusted or thought steady. So that in this way those men are convicted who say that they have no difficulty in assenting to or denying propositions about anything. 189 And why need we wonder? For any one who advances far into matters, and who contemplates them in an unmixed state will know this, that nothing is ever presented to our view according to its real plain nature, but that everything has the most various possible mixtures and combinations. XLVI. 190 Some one will say, We at once comprehend colours. How so? Do we not do so by means of the external things, air and light, and also by the moisture which exists in our eyes themselves? And in what way are sweet and bitter comprehended? Is it apart from the moisture in our mouths? And as to all the flavours which are in accordance with, or at variance with nature, are not they in the same case? What, again, are we to say of the smells arising from perfumes which are burnt? Do they exhibit plain unmixed simple natures, or rather qualities compounded of themselves and of the air, and sometimes also of the fire which consumes their bodies, and also of the faculty existing in our own nostrils? 191 From all this we collect the inference that we have neither any proper comprehension of colours, not only of the combination which consists of the objects submitted to our view and of light; nor of smells, but only of the mixture which consists of that which flows from substances and the all-receiving air; nor of tastes, but only of the union which arises from the tasteable object presented to us, and the moist substance in our mouths. XLVII. 192 Since, then, this is the state of affairs with respect to these matters, it is worth while to appreciate correctly the simplicity, or rashness, or impudence of those who pretend to be able with ease to form an opinion, so as to assent to or deny what is stated with respect to anything whatever. For if the simple faculties are wanting, but the mingled powers and those which are formed by contributions from many sources are within sight, and if it is impossible for those which are invisible to be seen, and if we are unable to comprehend separately the character of all the component parts which are united to make up each faculty, then what remains except that we must think it necessary to suspend our judgment? 193 And then, too, do not those facts which are diffused over nearly the whole world, and which have caused both to Greeks and barbarians such erroneous judgments, exhort us not to be too ready in giving our credence to what is not seen? And what are these facts? Surely they are the instructions which we have received from our childhood, and our national customs and ancient laws, of which it is admitted that there is not a single one which is of equal force among all people; but it is notorious that they vary according to the different countries, and nations, and cities, aye, and even still more, in every village and private house, and even with respect to men, and women, and infant children, in almost every point. 194 At all events, what are accounted disgraceful actions among us, are by others looked upon as honourable; what we think becoming, others call unseemly; what we pronounce just, others renounce as iniquitous; others think our holy actions impious, our lawful deeds lawless: and further, what we think praiseworthy, they find fault with; what we think worthy of all honour, is, in the eyes of others, deserving of punishment; and, in fact, they think most things to be of a contrary character to what we think. 195 And why need I be prolix and dwell further on this subject, when I am called off by other more important points? If then, any one, leaving out of the question all other more remarkable subjects of speculation, were to choose to devote his time to an investigation of the subject here proposed, namely, to examine the education, and customs, and laws of every different nation, and country, and place, and city; of all subjects and rulers; of all men, whether renowned or inglorious, whether free or slaves, whether ignorant or endowed with knowledge, he would spend not one day or two, nor a month, nor even a year, but his whole life, even though he were to reach a great age, in the investigation; and he would nevertheless still leave a vast number of subjects unexamined, uninvestigated, and unmentioned, without perceiving it. 196 Therefore, since there are some persons and things removed from other persons and things, not by a short distance only, but since they are utterly different, it then follows of necessity that the perceptions which occur to men of different things must also differ, and that their opinions must be at variance with one another. XLVIII. 197 And since this is the case, who is so foolish and ridiculous as to affirm positively that such and such a thing is just, or wise, or honourable, or expedient? For whatever this man defines as such, some one else, who from his childhood, has learnt a contrary lesson, will be sure to deny. 198 But I am not surprised if a confused and mixed multitude, being the inglorious slave of customs and laws, however introduced and established, accustomed from its very cradle to obey them as if they were masters and tyrants, having their souls beaten and buffeted, as it were, and utterly unable to conceive any lofty or magimous thoughts, believes at once every tradition which is represented to it, and leaving its mind without any proper training, assents to and denies propositions without examination and without deliberation. But even if the multitude of those who are called philosophers, pretending that they are really seeking for certainty and accuracy in things, being divided into ranks and companies, come to discordant, and often even to diametrically opposite decisions, and that too, not about some one accidental matter, but about almost everything, whether great or small, with respect to which any discussion can arise. 199 For when some persons affirm that the world is infinite, while others pronounce it to be confined within limits; or while some look upon the world as uncreated, and others assert that it is created; or when some persons look upon it as destitute of any ruler and superintendent, attributing to it a motion, deprived of reason, and proceeding on some independent internal impulse, while others think that there is a care of and providence, which looks over the whole and its parts of marvellous power and wisdom, God ruling and governing the whole, in a manner free from all stumbling, and full of protection. How is it possible for any one to affirm that the comprehension of such objects as are brought before them, is the same in all men? 200 And again, the imaginations which are occupied with the consideration of what is good, are not they compelled to suspend their judgment rather than to agree? While some think that it is only what is good that is beautiful, and treasure that up in the soul, and others divide it into numbers of minute particles, and extend it as far as the body and external circumstances. 201 These men affirm that such pieces of prosperity as are granted by fortune, are the body-guards of the body, namely strength and good health, and that the integrity and sound condition of the organs of the external senses, and all things of that kind, are the guards of that princess, the soul; for since the nature of good is divided according to three divisions, the third and outermost is the champion and defender of the second and yielding one, and the second in its turn is a great bulwark and protection to the first; 202 and about these very things, and about the different ways of life, and about the ends to which all actions ought to be referred, and about ten thousand other things which logical, and moral, and natural philosophy comprehends, there have been an unspeakable number of discussions, as to which, up to the present time, there is no agreement whatever among all these philosophers who have examined into such subject. XLIX. ' None |
|
32. Philo of Alexandria, On Giants, 7 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • literal sense • sense-perception • senses, five
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 113; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 92
| sup>
7 And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: '' None |
|
33. Philo of Alexandria, On The Creation of The World, 9, 53, 154 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sodom, the five senses and • literal sense • reason, senses controlled by • sense-perception • sense-perception, • sight, as queen of the senses • tree, in the literal sense
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 218, 294, 295, 296, 297; Estes (2020), The Tree of Life, 201; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 166; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 179; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 108
| sup>
9 while the passive subject is something iimate and incapable of motion by any intrinsic power of its own, but having been set in motion, and fashioned, and endowed with life by the intellect, became transformed into that most perfect work, this world. And those who describe it as being uncreated, do, without being aware of it, cut off the most useful and necessary of all the qualities which tend to produce piety, namely, providence:
53 The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy.
154 And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. '' None |
|
34. Philo of Alexandria, On Dreams, 1.73 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sense perception • literal sense
Found in books: Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 134; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
| sup>
1.73 And do not wonder if, according to the rules of allegorical description, the sun is likened to the Father and Governor of the universe; for in reality nothing is like unto God; but those things which by the vain opinion of men are thought to be so, are only two things, one invisible and the other visible; the soul being the invisible thing, and the sun the visible one. '' None |
|
35. Philo of Alexandria, On The Special Laws, 1.174, 2.193, 3.6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aristotle,, and sensory distrust • Heraclitus, and sensory distrust • Parmenides of Elea, and sensory distrust • Philo of Alexandria, and sensory distrust • Plato, and sensory distrust • Senses, In the metroac cult • Sodom, the five senses and • idolatry,, and the senses • sense perception,, and Deuteronomy • sense perception,, distrust of • sense-perception • senses, five • sight, as queen of the senses
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 292; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 123; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 132; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 130, 279; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 266
| sup>
1.174 But high seasonings, and cheesecakes, and sweetmeats, and all the other delicacies which the superfluous skill of confectioners and cooks concoct to cajole the illiterate, and unphilosophical, and most slavish of all the outward senses, namely, taste, which is never influenced by any noble sight, or by any perceptible lesson, but only by desire to indulge the appetites of the miserable belly, constantly engenders incurable diseases both in the body and the mind.
2.193 And after the feast of trumpets the solemnity of the fast is celebrated, {27}{part of sections 193û194 was omitted in Yonge\'s translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} Perhaps some of those who are perversely minded and are not ashamed to censure excellent things will say, "What sort of a feast is this where there is no eating and drinking, no troupe of entertainers or audience, no copious supply of strong drink nor the generous display of a public banquet, nor moreover the merriment and revelry of dancing to the sound of flute and harp, and timbrels and cymbals, and the other instruments of music which awaken the unruly lusts through the channel of the ears?
3.6 But even in these circumstances I ought to give thanks to God, that though I am so overwhelmed by this flood, I am not wholly sunk and swallowed up in the depths. But I open the eyes of my soul, which from an utter despair of any good hope had been believed to have been before now wholly darkened, and I am irradiated with the light of wisdom, since I am not given up for the whole of my life to darkness. Behold, therefore, I venture not only to study the sacred commands of Moses, but also with an ardent love of knowledge to investigate each separate one of them, and to endeavour to reveal and to explain to those who wish to understand them, things concerning them which are not known to the multitude.II. '' None |
|
36. Philo of Alexandria, On The Contemplative Life, 78 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sodom, the five senses and • literal sense
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 362; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 166
| sup>
78 And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible. '' None |
|
37. Philo of Alexandria, On The Life of Moses, 2.176, 2.211 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aristotle,, and sensory distrust • Heraclitus, and sensory distrust • Parmenides of Elea, and sensory distrust • Philo of Alexandria, and sensory distrust • Plato, and sensory distrust • Sodom, the five senses and • idolatry,, and the senses • literal sense • sense perception,, and Deuteronomy • sense perception,, distrust of • sense-perception, • sight, as queen of the senses
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 294; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 123, 124; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 127; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 180
| sup>
2.176 Moses now knew that a great plot was in agitation against him; for he had appointed his brother high priest in accordance with the will of God, which had been declared to him. And now false accusations were brought against him, as if he had falsified the oracles of God, and as if he had done so and made the appointment by reason of his family affection and goodwill towards his brother.
2.211 For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. '' None |
|
38. Philo of Alexandria, Who Is The Heir, 55 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Judaism, Soul, different senses • Sensation, Sense,Perception (αἴσθησις)
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 278; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 220
| sup>
55 For since the soul is spoken of in two ways, first of all as a whole, secondly, as to the domit part of it, which, to speak properly, is the soul of the soul, just as the eye is both the whole orb, and also the most important part of that orb, that namely by which we see; it seemed good to the law-giver that the essence of the soul should likewise be two-fold; blood being the essence of the entire soul, and the divine Spirit being the essence of the domit part of it; accordingly he says, in express words, "The soul of all flesh is the blood Thereof." '' None |
|
39. Philo of Alexandria, That God Is Unchangeable, 35, 42 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Sensation, Sense,Perception (αἴσθησις) • sensation motion • sense-perception • senses, five
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 271; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 246; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 147
| sup>
35 for some bodies he has endowed with habit, others with nature, others with soul, and some with rational soul; for instance, he has bound stones and beams, which are torn from their kindred materials, with the most powerful bond of habit; and this habit is the inclination of the spirit to return to itself; for it begins at the middle and proceeds onwards towards the extremities, and then when it has touched the extreme boundary, it turns back again, until it has again arrived at the same place from which it originally started. 42 Now the outward sense, as indeed its name shows, in some degree is a kind of insertion, placing the things that are made apparent to it in the mind; for in the mind, since that is the greatest storehouse and receptacle for all things, is everything placed and treasured up which comes under the operation of the sense of seeing or hearing, or the other organs of the outward senses. ' None |
|
40. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Epicurus, on sensory perception • Hearing, In Lucretius’ Epicurean theory of the senses • Perception, Lucretius’ Epicurean theory of perception/the senses • Senses, In Lucretius’ Epicurean theory of sight • Senses, In Lucretius’ Epicurean theory of the senses • Senses, In the Roman cult of the death • Senses, Lucretius’ Epicurean theory of sight • Senses, Lucretius’ Epicurean theory of the senses • senses, sight • senses, smell • senses, taste • senses, touch • sensory perception • sensory perception, Tertullian • taste, In Lucretius’ Epicurean theory of the senses
Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 50; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 3, 4, 109, 132; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 48, 54, 55, 56, 57; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 143
|
41. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Gregory of Nyssa, Church Father, Apatheia an ideal, But metriopatheia can sometimes be apatheia in a secondary sense • Sodom, the five senses and • age and youth, the senses and • literal sense • sense-perception • senses, five • sight, as queen of the senses • tree, in the symbolic sense
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 299, 360; Estes (2020), The Tree of Life, 205; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 126; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 141, 199; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 156, 163, 179; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386
|
42. Josephus Flavius, Jewish Antiquities, 2.346 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • five senses • sense-perception
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 59; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 175
sup>
2.346 καὶ οἱ μὲν αὐτοί τε τὸν κίνδυνον οὕτως ἐκφυγόντες καὶ προσέτι τοὺς ἐχθροὺς ἐπιδόντες κεκολασμένους, ὡς οὐκ ἄλλοι τινὲς μνημονεύονται τῶν πρόσθεν ἀνθρώπων, ἐν ὕμνοις ἦσαν καὶ παιδιαῖς ὅλην τὴν νύκτα, καὶ Μωυσῆς ᾠδὴν εἰς τὸν θεὸν ἐγκώμιόν τε καὶ τῆς εὐμενείας εὐχαριστίαν περιέχουσαν ἐν ἑξαμέτρῳ τόνῳ συντίθησιν.'' None | sup>
2.346 And now these Hebrews having escaped the danger they were in, after this manner, and besides that, seeing their enemies punished in such a way as is never recorded of any other men whomsoever, were all the night employed in singing of hymns, and in mirth. Moses also composed a song unto God, containing his praises, and a thanksgiving for his kindness, in hexameter verse.'' None |
|
43. New Testament, Galatians, 4.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Frei, Hans, on literal sense • Literal sense, Frei on • literal sense
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 23, 129
sup>
4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν,'' None | sup>
4.26 But the Jerusalem that is above isfree, which is the mother of us all. '' None |
|
44. New Testament, Romans, 1.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Sense perception, as unreliable • Tertullian of Carthage, sensory perception • reason language, used in ancient texts in wider sense • sensory imagery, in Confessions • sensory perception, Tertullian • sensory perception, theories of vision
Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 54; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 95, 96; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 125; Grove (2021), Augustine on Memory, 32, 33
sup>
1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους,'' None | sup>
1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. '' None |
|
45. New Testament, John, 1.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • allēgoria, sense • sensory-aesthetic texture,
Found in books: Robbins et al. (2017), The Art of Visual Exegesis, 148; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 99
sup>
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.'' None | sup>
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. '' None |
|
46. New Testament, Mark, 1.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Frei, Hans, on literal sense • Literal sense, Frei on • kata lexin, as deeper sense
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 223; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 230
sup>
1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ.'' None | sup>
1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!"'' None |
|
47. New Testament, Matthew, 6.22, 7.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • God, and sensory perception • Sodom, the five senses and • Tertullian of Carthage, sensory perception • allēgoria, sense • schesis, senses of • senses, • sensory perception, and God • sight, as queen of the senses • theology, and senses
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 295; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 49; Robbins et al. (2017), The Art of Visual Exegesis, 410; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 16
sup>
6.22 Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. ἐὰν οὖν ᾖ ὁ ὀφθαλμός σου ἁπλοῦς, ὅλον τὸ σῶμά σου φωτινὸν ἔσται·
7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.'' None | sup>
6.22 "The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light.
7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. '' None |
|
48. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aquinas (Thomas), in primary sense implies electio/proairesis, so excludes animals • Sensation • Will, Will (voluntas) in Seneca in broad sense covers irrational impulse
Found in books: Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 111; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 42, 328
|
49. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gods, As receptors of sensory stimuli • senses
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 184; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 15
|
50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Senses, Sensory experience • appearance-and-sensation topic
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 174; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194
|
51. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • sense perception,, and impressions • typological sense/meaning
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 118; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 84
|
52. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • (sense) perception • sensation • senses
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 171, 172; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 213; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 63, 226
|
53. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • atomism, and sense perception • senses, smell • senses, taste
Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 5; Wolfsdorf (2020), Early Greek Ethics, 683
|
54. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (2 senses in Gregory of Nyssa) • Gregory of Nyssa, Church Father, Apatheia an ideal, But metriopatheia can sometimes be apatheia in a secondary sense • concepts, in registering sense-impressions
Found in books: Graver (2007), Stoicism and Emotion, 247; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 393
|
55. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • sensation • senses, sensation, see perception particulars
Found in books: Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 211; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 219
|
56. Diogenes Laertius, Lives of The Philosophers, 7.52, 7.86-7.88, 7.110, 7.118, 7.124, 7.128, 7.158-7.159, 9.72, 9.79, 9.87 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • (sense) perception • Apatheia, freedom from, eradication of, emotion (; But only in special senses in Zeno, Panaetius, Posidonius • Augustine of Hippo, sensory perception • Panaetius, Stoic, Apatheia only in special sense • Tertullian of Carthage, sensory perception • atomism, and sense perception • concepts, in registering sense-impressions • phronesis (good sense or prudence) • sensation • sensation motion • sense-perception • senses • senses, five • sensory perception, Augustine
Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 48, 139; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 169, 172, 174, 182; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 165, 245, 261, 274; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 257; Graver (2007), Stoicism and Emotion, 117, 241, 247, 249; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 115; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 52, 53; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 64, 107; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 61; Wolfsdorf (2020), Early Greek Ethics, 683
| sup>
7.52 The Stoics apply the term sense or sensation (αἴσθησις) to three things: (1) the current passing from the principal part of the soul to the senses, (2) apprehension by means of the senses, (3) the apparatus of the sense-organs, in which some persons are deficient. Moreover, the activity of the sense-organs is itself also called sensation. According to them it is by sense that we apprehend black and white, rough and smooth, whereas it is by reason that we apprehend the conclusions of demonstration, for instance the existence of gods and their providence. General notions, indeed, are gained in the following ways: some by direct contact, some by resemblance, some by analogy, some by transposition, some by composition, and some by contrariety.' "
7.86 As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically." '7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.
7.110 And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure.
7.118 Again, the good are genuinely in earnest and vigilant for their own improvement, using a manner of life which banishes evil out of sight and makes what good there is in things appear. At the same time they are free from pretence; for they have stripped off all pretence or make-up whether in voice or in look. Free too are they from all business cares, declining to do anything which conflicts with duty. They will take wine, but not get drunk. Nay more, they will not be liable to madness either; not but what there will at times occur to the good man strange impressions due to melancholy or delirium, ideas not determined by the principle of what is choiceworthy but contrary to nature. Nor indeed will the wise man ever feel grief; seeing that grief is irrational contraction of the soul, as Apollodorus says in his Ethics.
7.124 He will, however, submit to training to augment his powers of bodily endurance.And the wise man, they say, will offer prayers, and ask for good things from the gods: so Posidonius in the first book of his treatise On Duties, and Hecato in his third book On Paradoxes. Friendship, they declare, exists only between the wise and good, by reason of their likeness to one another. And by friendship they mean a common use of all that has to do with life, wherein we treat our friends as we should ourselves. They argue that a friend is worth having for his own sake and that it is a good thing to have many friends. But among the bad there is, they hold, no such thing as friendship, and thus no bad man has a friend. Another of their tenets is that the unwise are all mad, inasmuch as they are not wise but do what they do from that madness which is the equivalent of their folly.
7.128 For if magimity by itself alone can raise us far above everything, and if magimity is but a part of virtue, then too virtue as a whole will be sufficient in itself for well-being – despising all things that seem troublesome. Panaetius, however, and Posidonius deny that virtue is self-sufficing: on the contrary, health is necessary, and some means of living and strength.Another tenet of theirs is the perpetual exercise of virtue, as held by Cleanthes and his followers. For virtue can never be lost, and the good man is always exercising his mind, which is perfect. Again, they say that justice, as well as law and right reason, exists by nature and not by convention: so Chrysippus in his work On the Morally Beautiful.
7.158 We hear when the air between the sot body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent. 7.159 Chrysippus in the second book of his Physics declares it to be in substance identical with vital breath or spirit. This, he thinks, can be seen from the seeds cast into the earth, which, if kept till they are old, do not germinate, plainly because their fertility has evaporated. Sphaerus and his followers also maintain that semen derives its origin from the whole of the body; at all events every part of the body can be reproduced from it. That of the female is according to them sterile, being, as Sphaerus says, without tension, scanty, and watery. By ruling part of the soul is meant that which is most truly soul proper, in which arise presentations and impulses and from which issues rational speech. And it has its seat in the heart.Such is the summary of their Physics which I have deemed adequate, my aim being to preserve a due proportion in my work. But the points on which certain of the Stoics differed from the rest are the following.' "
9.72 Furthermore, they find Xenophanes, Zeno of Elea, and Democritus to be sceptics: Xenophanes because he says,Clear truth hath no man seen nor e'er shall knowand Zeno because he would destroy motion, saying, A moving body moves neither where it is nor where it is not; Democritus because he rejects qualities, saying, Opinion says hot or cold, but the reality is atoms and empty space, and again, of a truth we know nothing, for truth is in a well. Plato, too, leaves the truth to gods and sons of gods, and seeks after the probable explanation. Euripides says:" 9.79 They showed, then, on the basis of that which is contrary to what induces belief, that the probabilities on both sides are equal. Perplexities arise from the agreements between appearances or judgements, and these perplexities they distinguished under ten different modes in which the subjects in question appeared to vary. The following are the ten modes laid down.The first mode relates to the differences between living creatures in respect of those things which give them pleasure or pain, or are useful or harmful to them. By this it is inferred that they do not receive the same impressions from the same things, with the result that such a conflict necessarily leads to suspension of judgement. For some creatures multiply without intercourse, for example, creatures that live in fire, the Arabian phoenix and worms; others by union, such as man and the rest.
9.87 The ninth mode has to do with perpetuity, strangeness, or rarity. Thus earthquakes are no surprise to those among whom they constantly take place; nor is the sun, for it is seen every day. This ninth mode is put eighth by Favorinus and tenth by Sextus and Aenesidemus; moreover the tenth is put eighth by Sextus and ninth by Favorinus.The tenth mode rests on inter-relation, e.g. between light and heavy, strong and weak, greater and less, up and down. Thus that which is on the right is not so by nature, but is so understood in virtue of its position with respect to something else; for, if that change its position, the thing is no longer on the right.'' None |
|
57. Origen, Against Celsus, 1.48 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Evagrius of Pontus,, and spiritual senses • Senses, physical versus spiritual
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 161; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 236
| sup>
1.48 Although the Jew, then, may offer no defense for himself in the instances of Ezekiel and Isaiah, when we compare the opening of the heavens to Jesus, and the voice that was heard by Him, to the similar cases which we find recorded in Ezekiel and Isaiah, or any other of the prophets, we nevertheless, so far as we can, shall support our position, maintaining that, as it is a matter of belief that in a dream impressions have been brought before the minds of many, some relating to divine things, and others to future events of this life, and this either with clearness or in an enigmatic manner - a fact which is manifest to all who accept the doctrine of providence; so how is it absurd to say that the mind which could receive impressions in a dream should be impressed also in a waking vision, for the benefit either of him on whom the impressions are made, or of those who are to hear the account of them from him? And as in a dream we fancy that we hear, and that the organs of hearing are actually impressed, and that we see with our eyes - although neither the bodily organs of sight nor hearing are affected, but it is the mind alone which has these sensations - so there is no absurdity in believing that similar things occurred to the prophets, when it is recorded that they witnessed occurrences of a rather wonderful kind, as when they either heard the words of the Lord or beheld the heavens opened. For I do not suppose that the visible heaven was actually opened, and its physical structure divided, in order that Ezekiel might be able to record such an occurrence. Should not, therefore, the same be believed of the Saviour by every intelligent hearer of the Gospels?- although such an occurrence may be a stumbling-block to the simple, who in their simplicity would set the whole world in movement, and split in sunder the compact and mighty body of the whole heavens. But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, You shall find the knowledge of God; and as there are various forms of this perceptive power, such as a faculty of vision which can naturally see things that are better than bodies, among which are ranked the cherubim and seraphim; and a faculty of hearing which can perceive voices which have not their being in the air; and a sense of taste which can make use of living bread that has come down from heaven, and that gives life unto the world; and so also a sense of smelling, which scents such things as leads Paul to say that he is a sweet savour of Christ unto God; and a sense of touch, by which John says that he handled with his hands of the Word of life; - the blessed prophets having discovered this divine perception, and seeing and hearing in this divine manner, and tasting likewise, and smelling, so to speak, with no sensible organs of perception, and laying hold on the Logos by faith, so that a healing effluence from it comes upon them, saw in this manner what they record as having seen, and heard what they say they heard, and were affected in a similar manner to what they describe when eating the roll of a book that was given them. And so also Isaac smelled the savour of his son's divine garments, and added to the spiritual blessing these words: See, the savour of my son is as the savour of a full field which the Lord blessed. And similarly to this, and more as a matter to be understood by the mind than to be perceived by the senses, Jesus touched the leper, to cleanse him, as I think, in a twofold sense - freeing him not only, as the multitude heard, from the visible leprosy by visible contact, but also from that other leprosy, by His truly divine touch. It is in this way, accordingly, that John testifies when he says, I beheld the Spirit descending from heaven like a dove, and it abode upon Him. And I knew Him not; but He that sent me to baptize with water, the same said to me, Upon whom you will see the Spirit descending, and abiding on Him, the same is He that baptizes with the Holy Ghost. And I saw, and bear witness, that this is the Son of God. Now it was to Jesus that the heavens were opened; and on that occasion no one except John is recorded to have seen them opened. But with respect to this opening of the heavens, the Saviour, foretelling to His disciples that it would happen, and that they would see it, says, Verily, verily, I say unto you, You shall see the heavens opened, and the angels of God ascending and descending upon the Son of man. And so Paul was carried away into the third heaven, having previously seen it opened, since he was a disciple of Jesus. It does not, however, belong to our present object to explain why Paul says, Whether in the body, I know not; or whether out of the body, I know not: God knows. But I shall add to my argument even those very points which Celsus imagines, viz., that Jesus Himself related the account of the opening of the heavens, and the descent of the Holy Spirit upon Him at the Jordan in the form of a dove, although the Scripture does not assert that He said that He saw it. For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, Tell what you have seen to no man, until the Son of man be risen from the dead, to have related to His disciples what was seen and heard by John at the Jordan. For it may be observed as a trait of the character of Jesus, that He on all occasions avoided unnecessary talk about Himself; and on that account said, If I speak of Myself, My witness is not true. And since He avoided unnecessary talk about Himself, and preferred to show by acts rather than words that He was the Christ, the Jews for that reason said to Him, If You are the Christ, tell us plainly. And as it is a Jew who, in the work of Celsus, uses the language to Jesus regarding the appearance of the Holy Spirit in the form of a dove, This is your own testimony, unsupported save by one of those who were sharers of your punishment, whom you adduce, it is necessary for us to show him that such a statement is not appropriately placed in the mouth of a Jew. For the Jews do not connect John with Jesus, nor the punishment of John with that of Christ. And by this instance, this man who boasts of universal knowledge is convicted of not knowing what words he ought to ascribe to a Jew engaged in a disputation with Jesus. "" None |
|
58. Origen, On First Principles, 1.1.9 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Senses, physical versus spiritual • divine sense
Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 236; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 116
| sup>
1.1.9 Here, if any one lay before us the passage where it is said, Blessed are the pure in heart, for they shall see God, from that very passage, in my opinion, will our position derive additional strength; for what else is seeing God in heart, but, according to our exposition as above, understanding and knowing Him with the mind? For the names of the organs of sense are frequently applied to the soul, so that it may be said to see with the eyes of the heart, i.e., to perform an intellectual act by means of the power of intelligence. So also it is said to hear with the ears when it perceives the deeper meaning of a statement. So also we say that it makes use of teeth, when it chews and eats the bread of life which comes down from heaven. In like manner, also, it is said to employ the services of other members, which are transferred from their bodily appellations, and applied to the powers of the soul, according to the words of Solomon, You will find a divine sense. For he knew that there were within us two kinds of senses: the one mortal, corruptible, human; the other immortal and intellectual, which he now termed divine. By this divine sense, therefore, not of the eyes, but of a pure heart, which is the mind, God may be seen by those who are worthy. For you will certainly find in all the Scriptures, both old and new, the term heart repeatedly used instead of mind, i.e., intellectual power. In this manner, therefore, although far below the dignity of the subject, have we spoken of the nature of God, as those who understand it under the limitation of the human understanding. In the next place, let us see what is meant by the name of Christ.'' None |
|
59. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • (sense) perception • atomism, and sense perception • sense-perception
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 51, 54; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 8; Wolfsdorf (2020), Early Greek Ethics, 683
|
60. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Plotinus, Neoplatonist, In another sense, only the undescended soul has apatheia • Plotinus, Neoplatonist, In one sense, soul always has apatheia • Plotinus,, and sense perception • Sensation • Sense-perception • affections (έμπάθεια), sensate (αίσθητική) • knowledge, and sensation • sensation • sensation (ασθησις) • sensations, whether part of real self • sense perception • sense-perception (αἳσθησις) • sense-perception, lacking in nous • senses, sensation, see perception particulars • sensory perception, Plotinus
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 18; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 99; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 487, 490, 492, 493; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 173, 197, 198, 211, 212, 226, 227, 238, 343, 393; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 63, 206; Schibli (2002), Hierocles of Alexandria, 253, 294, 353; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 203; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121
|
61. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Senses, Seth • Senses, Solstice • senses of these terms in ancient astronomy see p.
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 111, 213; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 219
|
62. Augustine, Confessions, 7.17.23, 10.35.55 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, More general distrust of sensory as distracting attention • senses, organs • sensory imagery, in Confessions
Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 18, 19; Grove (2021), Augustine on Memory, 32, 33, 45, 46, 47; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 413
| sup>
7.17.23 23. And I marvelled that I now loved You, and no phantasm instead of You. And yet I did not merit to enjoy my God, but was transported to You by Your beauty, and presently torn away from You by my own weight, sinking with grief into these inferior things. This weight was carnal custom. Yet was there a remembrance of You with me; nor did I any way doubt that there was one to whom I might cleave, but that I was not yet one who could cleave unto You; for that the body which is corrupted presses down the soul, and the earthly dwelling weighs down the mind which thinks upon many things. Wisdom 9:15 And most certain I was that Your invisible things from the creation of the world are clearly seen, being understood by the things that are made, even Your eternal power and Godhead. Romans 1:20 For, inquiring whence it was that I admired the beauty of bodies whether celestial or terrestrial, and what supported me in judging correctly on things mutable, and pronouncing, This should be thus, this not,- inquiring, then, whence I so judged, seeing I did so judge, I had found the unchangeable and true eternity of Truth, above my changeable mind. And thus, by degrees, I passed from bodies to the soul, which makes use of the senses of the body to perceive; and thence to its inward faculty, to which the bodily senses represent outward things, and up to which reach the capabilities of beasts; and thence, again, I passed on to the reasoning faculty, unto which whatever is received from the senses of the body is referred to be judged, which also, finding itself to be variable in me, raised itself up to its own intelligence, and from habit drew away my thoughts, withdrawing itself from the crowds of contradictory phantasms; that so it might find out that light by which it was besprinkled, when, without all doubting, it cried out, that the unchangeable was to be preferred before the changeable; whence also it knew that unchangeable, which, unless it had in some way known, it could have had no sure ground for preferring it to the changeable. And thus, with the flash of a trembling glance, it arrived at that which is. And then I saw Your invisible things understood by the things that are made. Romans 1:20 But I was not able to fix my gaze thereon; and my infirmity being beaten back, I was thrown again on my accustomed habits, carrying along with me naught but a loving memory thereof, and an appetite for what I had, as it were, smelt the odour of, but was not yet able to eat. ' "
10.35.55 54. In addition to this there is another form of temptation, more complex in its peril. For besides that concupiscence of the flesh which lies in the gratification of all senses and pleasures, wherein its slaves who are far from You perish, there pertains to the soul, through the same senses of the body, a certain vain and curious longing, cloaked under the name of knowledge and learning, not of having pleasure in the flesh, but of making experiments through the flesh. This longing, since it originates in an appetite for knowledge, and the sight being the chief among the senses in the acquisition of knowledge, is called in divine language, the lust of the eyes. 1 John 2:16 For seeing belongs properly to the eyes; yet we apply this word to the other senses also, when we exercise them in the search after knowledge. For we do not say, Listen how it glows, smell how it glistens, taste how it shines, or feel how it flashes, since all these are said to be seen. And yet we say not only, See how it shines, which the eyes alone can perceive; but also, See how it sounds, see how it smells, see how it tastes, see how hard it is. And thus the general experience of the senses, as was said before, is termed the lust of the eyes, because the function of seeing, wherein the eyes hold the pre-eminence, the other senses by way of similitude take possession of, whenever they seek out any knowledge. 55. But by this is it more clearly discerned, when pleasure and when curiosity is pursued by the senses; for pleasure follows after objects that are beautiful, melodious, fragrant, savoury, soft; but curiosity, for experiment's sake, seeks the contrary of these - not with a view of undergoing uneasiness, but from the passion of experimenting upon and knowing them. For what pleasure is there to see, in a lacerated corpse, that which makes you shudder? And yet if it lie near, we flock there, to be made sad, and to turn pale. Even in sleep they fear lest they should see it. Just as if when awake any one compelled them to go and see it, or any report of its beauty had attracted them! Thus also is it with the other senses, which it were tedious to pursue. From this malady of curiosity are all those strange sights exhibited in the theatre. Hence do we proceed to search out the secret powers of nature (which is beside our end), which to know profits not, and wherein men desire nothing but to know. Hence, too, with that same end of perverted knowledge we consult magical arts. Hence, again, even in religion itself, is God tempted, when signs and wonders are eagerly asked of Him - not desired for any saving end, but to make trial only. 56. In this so vast a wilderness, replete with snares and dangers, lo, many of them have I lopped off, and expelled from my heart, as Thou, O God of my salvation, hast enabled me to do. And yet when dare I say, since so many things of this kind buzz around our daily life - when dare I say that no such thing makes me intent to see it, or creates in me vain solicitude? It is true that the theatres never now carry me away, nor do I now care to know the courses of the stars, nor has my soul at any time consulted departed spirits; all sacrilegious oaths I abhor. O Lord my God, to whom I owe all humble and single-hearted service, with what subtlety of suggestion does the enemy influence me to require some sign from You! But by our King, and by our pure land chaste country Jerusalem, I beseech You, that as any consenting unto such thoughts is far from me, so may it always be farther and farther. But when I entreat You for the salvation of any, the end I aim at is far otherwise, and You who do what You will, givest and will give me willingly to follow You. John 21:22 57. Nevertheless, in how many most minute and contemptible things is our curiosity daily tempted, and who can number how often we succumb? How often, when people are narrating idle tales, do we begin by tolerating them, lest we should give offense unto the weak; and then gradually we listen willingly! I do not now-a-days go to the circus to see a dog chasing a hare; but if by chance I pass such a coursing in the fields, it possibly distracts me even from some serious thought, and draws me after it - not that I turn the body of my beast aside, but the inclination of my mind. And unless You, by demonstrating to me my weakness, speedily warns me, either through the sight itself, by some reflection to rise to You, or wholly to despise and pass it by, I, vain one, am absorbed by it. How is it, when sitting at home, a lizard catching flies, or a spider entangling them as they rush into her nets, oftentimes arrests me? Is the feeling of curiosity not the same because these are such tiny creatures? From them I proceed to praise You, the wonderful Creator and Disposer of all things; but it is not this that first attracts my attention. It is one thing to get up quickly, and another not to fall, and of such things is my life full; and my only hope is in Your exceeding great mercy. For when this heart of ours is made the receptacle of such things, and bears crowds of this abounding vanity, then are our prayers often interrupted and disturbed thereby; and while in Your presence we direct the voice of our heart to Your ears, this so great a matter is broken off by the influx of I know not what idle thoughts. "' None |
|
63. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Sense-perception • perception/sensation • sensible, the senses, sensation, see perception (realm/world)
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 597; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 262
|
64. None, None, nan
Tagged with subjects: • (sense) perception • Sensation
Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 90; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 202
|
