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194 results for "sense"
1. Hebrew Bible, Deuteronomy, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 2.31, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 4.4-28.68, 4.6, 4.9, 4.10, 4.11, 4.12, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.36, 5.1, 5.5, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 7.19, 8.3, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 9.9, 10.21, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.15, 29.1, 29.2, 29.3, 29.4, 30.11, 30.12, 30.13, 30.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 133, 134
8.10. "And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee.",
2. Hebrew Bible, Exodus, 2.11-2.12, 7.11-7.12, 20.18-20.19, 24.12-24.15, 31.19, 33.18 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sense perception, rehabilitation of •sense perception, as unreliable •sense perception,, and deuteronomy •sense perception, hearing •sense perception, sight Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 129, 131; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 126, 128, 139, 145, 171
2.11. "וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָיו׃", 2.12. "וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל׃", 7.11. "וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃", 7.12. "וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃", 20.18. "וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִים׃", 20.19. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם׃", 24.12. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָם׃", 24.13. "וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃", 24.14. "וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃", 24.15. "וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃", 33.18. "וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃", 2.11. "And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.", 2.12. "And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.", 7.11. "Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.", 7.12. "For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.", 20.18. "And the people stood afar off; but Moses drew near unto the thick darkness where God was.", 20.19. "And the LORD said unto Moses: Thus thou shalt say unto the children of Israel: Ye yourselves have seen that I have talked with you from heaven.", 24.12. "And the LORD said unto Moses: ‘Come up to Me into the mount and be there; and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.’", 24.13. "And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.", 24.14. "And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’", 24.15. "And Moses went up into the mount, and the cloud covered the mount.", 33.18. "And he said: ‘Show me, I pray Thee, Thy glory.’",
3. Hebrew Bible, Genesis, 2.7, 3.7 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 166, 167, 168; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149
2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 3.7. "וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃", 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.", 3.7. "And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.",
4. Hebrew Bible, Job, 42.5-42.6 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sense perception,, and deuteronomy Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 130
42.5. "לְשֵׁמַע־אֹזֶן שְׁמַעְתִּיךָ וְעַתָּה עֵינִי רָאָתְךָ׃", 42.6. "עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃", 42.5. "I had heard of Thee by the hearing of the ear; But now mine eye seeth Thee;", 42.6. "Wherefore I abhor my words, and repent, Seeing I am dust and ashes.",
5. Hebrew Bible, Psalms, 19.1, 115.5-115.7, 135.16, 138.8-138.11 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sense perception, as unreliable •sense perception,, and deuteronomy Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 138; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 125
19.1. "לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃", 19.1. "יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃", 115.5. "פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃", 115.6. "אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃", 115.7. "יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃", 135.16. "פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ׃", 138.8. "יְהוָה יִגְמֹר בַּעֲדִי יְהוָה חַסְדְּךָ לְעוֹלָם מַעֲשֵׂי יָדֶיךָ אַל־תֶּרֶף׃", 19.1. "For the Leader. A Psalm of David.", 115.5. "They have mouths, but they speak not; Eyes have they, but they see not;", 115.6. "They have ears, but they hear not; Noses have they, but they smell not;", 115.7. "They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. .", 135.16. "They have mouths, but they speak not; Eyes have they, but they see not;", 138.8. "The LORD will accomplish that which concerneth me; Thy mercy, O LORD, endureth for ever; Forsake not the work of Thine own hands.",
6. Hebrew Bible, Numbers, 13.27-13.28, 14.10-14.23, 14.36-14.37 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sense perception,, and deuteronomy •sense perception,, and israel’s religious life •sense perception,, distrust of Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 126, 127
13.27. "וַיְסַפְּרוּ־לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל־הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה־פִּרְיָהּ׃", 13.28. "אֶפֶס כִּי־עַז הָעָם הַיֹּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת מְאֹד וְגַם־יְלִדֵי הָעֲנָק רָאִינוּ שָׁם׃", 14.11. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃", 14.12. "אַכֶּנּוּ בַדֶּבֶר וְאוֹרִשֶׁנּוּ וְאֶעֱשֶׂה אֹתְךָ לְגוֹי־גָּדוֹל וְעָצוּם מִמֶּנּוּ׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃", 14.14. "וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃", 14.15. "וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃", 14.16. "מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃", 14.17. "וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃", 14.18. "יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃", 14.19. "סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃", 14.21. "וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃", 14.22. "כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃", 14.23. "אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃", 14.36. "וְהָאֲנָשִׁים אֲשֶׁר־שָׁלַח מֹשֶׁה לָתוּר אֶת־הָאָרֶץ וַיָּשֻׁבוּ וילונו [וַיַּלִּינוּ] עָלָיו אֶת־כָּל־הָעֵדָה לְהוֹצִיא דִבָּה עַל־הָאָרֶץ׃", 14.37. "וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת־הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי יְהוָה׃", 13.27. "And they told him, and said: ‘We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.", 13.28. "Howbeit the people that dwell in the land are fierce, and the cities are fortified, and very great; and moreover we saw the children of Anak there.", 14.10. "But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel.", 14.11. "And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?", 14.12. "I will smite them with the pestilence, and destroy them, and will make of thee a nation greater and mightier than they.’", 14.13. "And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them—", 14.14. "they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night;", 14.15. "now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying:", 14.16. "Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.", 14.17. "And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying:", 14.18. "The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation.", 14.19. "Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’", 14.20. "And the LORD said: ‘I have pardoned according to thy word’", 14.21. "But in very deed, as I live—and all the earth shall be filled with the glory of the LORD—", 14.22. "surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;", 14.23. "surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.", 14.36. "And the men, whom Moses sent to spy out the land, and who, when they returned, made all the congregation to murmur against him, by bringing up an evil report against the land,", 14.37. "even those men that did bring up an evil report of the land, died by the plague before the LORD.",
7. Hebrew Bible, Proverbs, 30.8-30.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sense perception,, and deuteronomy •sense perception,, discipline of •sense perception,, problems of •sense perception,, solutions to Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 132
30.8. "שָׁוְא וּדְבַר־כָּזָב הַרְחֵק מִמֶּנִּי רֵאשׁ וָעֹשֶׁר אַל־תִּתֶּן־לִי הַטְרִיפֵנִי לֶחֶם חֻקִּי׃", 30.9. "פֶּן אֶשְׂבַּע וְכִחַשְׁתִּי וְאָמַרְתִּי מִי יְהוָה וּפֶן־אִוָּרֵשׁ וְגָנַבְתִּי וְתָפַשְׂתִּי שֵׁם אֱלֹהָי׃", 30.8. "Remove far from me falsehood and lies; Give me neither poverty nor riches; feed me with mine allotted bread;", 30.9. "Lest I be full, and deny, and say: ‘Who is the LORD?’ Or lest I be poor, and steal, And profane the name of my God.",
8. Homer, Iliad, 2.484-2.486 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133
2.484. / Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.486. / for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths
9. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
10. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 77
11. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
12. Aeschylus, Agamemnon, 1.7.17, 4.5.7 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 49
13. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
14. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 77
15. Melissus, Fragments, None (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 77
16. Herodotus, Histories, 1.47-1.48, 2.77 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133, 412
1.47. And when he sent to test these shrines he gave the Lydians these instructions: they were to keep track of the time from the day they left Sardis , and on the hundredth day inquire of the oracles what Croesus, king of Lydia , son of Alyattes, was doing then; then they were to write down whatever the oracles answered and bring the reports back to him. ,Now none relate what answer was given by the rest of the oracles. But at Delphi , no sooner had the Lydians entered the hall to inquire of the god and asked the question with which they were entrusted, than the Pythian priestess uttered the following hexameter verses: , quote type="oracle" l met="dact" “I know the number of the grains of sand and the extent of the sea, /l l And understand the mute and hear the voiceless. /l l The smell has come to my senses of a strong-shelled tortoise /l l Boiling in a cauldron together with a lamb's flesh, /l l Under which is bronze and over which is bronze.” /l /quote 1.48. Having written down this inspired utterance of the Pythian priestess, the Lydians went back to Sardis . When the others as well who had been sent to various places came bringing their oracles, Croesus then unfolded and examined all the writings. Some of them in no way satisfied him. But when he read the Delphian message, he acknowledged it with worship and welcome, considering Delphi as the only true place of divination, because it had discovered what he himself had done. ,For after sending his envoys to the oracles, he had thought up something which no conjecture could discover, and carried it out on the appointed day: namely, he had cut up a tortoise and a lamb, and then boiled them in a cauldron of bronze covered with a lid of the same. 2.77. Among the Egyptians themselves, those who live in the cultivated country are the most assiduous of all men at preserving the memory of the past, and none whom I have questioned are so skilled in history. ,They practice the following way of life. For three consecutive days in every month they purge themselves, pursuing health by means of emetics and drenches; for they think that it is from the food they eat that all sicknesses come to men. ,Even without this, the Egyptians are the healthiest of all men, next to the Libyans; the explanation of which, in my opinion, is that the climate in all seasons is the same: for change is the great cause of men's falling sick, more especially changes of seasons. ,They eat bread, making loaves which they call “cyllestis,” of coarse grain. For wine, they use a drink made from barley, for they have no vines in their country. They eat fish either raw and sun-dried, or preserved with brine. ,Quails and ducks and small birds are salted and eaten raw; all other kinds of birds, as well as fish (except those that the Egyptians consider sacred) are eaten roasted or boiled.
17. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •senses, sensation, see perception particulars Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 117
18. Septuagint, Prayer of Azariah, 1.13, 1.36, 1.191 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 52, 53, 54
19. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 101
20. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 117
21. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 271
22. Antisthenes, Fragments, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 77
23. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 225
24. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 688
157e. ΣΩ. μὴ τοίνυν ἀπολίπωμεν ὅσον ἐλλεῖπον αὐτοῦ. λείπεται δὲ ἐνυπνίων τε πέρι καὶ νόσων τῶν τε ἄλλων καὶ μανίας, ὅσα τε παρακούειν ἢ παρορᾶν ἤ τι ἄλλο παραισθάνεσθαι λέγεται. οἶσθα γάρ που ὅτι ἐν πᾶσι τούτοις ὁμολογουμένως ἐλέγχεσθαι δοκεῖ ὃν ἄρτι διῇμεν λόγον, 157e. SOC. Let us, then, not neglect a point in which it is defective. The defect is found in connection with dreams and diseases, including insanity, and everything else that is said to cause illusions of sight and hearing and the other senses. For of course you know that in all these the doctrine we were just presenting seems admittedly to be refuted, because
25. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: nan nan nan nan nan nan
26. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 146
27. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 262
252d. καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς 252d. And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him
28. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 134
79c. πᾶσα ἀνάγκη, ὦ Σώκρατες . οὐκοῦν καὶ τόδε πάλαι ἐλέγομεν, ὅτι ἡ ψυχή, ὅταν μὲν τῷ σώματι προσχρῆται εἰς τὸ σκοπεῖν τι ἢ διὰ τοῦ ὁρᾶν ἢ διὰ τοῦ ἀκούειν ἢ δι’ ἄλλης τινὸς αἰσθήσεως — τοῦτο γάρ ἐστιν τὸ διὰ τοῦ σώματος, τὸ δι’ αἰσθήσεως σκοπεῖν τι — τότε μὲν ἕλκεται ὑπὸ τοῦ σώματος εἰς τὰ οὐδέποτε κατὰ ταὐτὰ ἔχοντα, καὶ αὐτὴ πλανᾶται καὶ ταράττεται καὶ εἰλιγγιᾷ ὥσπερ μεθύουσα, ἅτε τοιούτων ἐφαπτομένη; unit="para"/ πάνυ γε. 79c. and the body more like the visible. Necessarily, Socrates. Now we have also been saying for a long time, have we not, that, when the soul makes use of the body for any inquiry, either through seeing or hearing or any of the other senses—for inquiry through the body means inquiry through the senses,—then it is dragged by the body to things which never remain the same, and it wanders about and is confused and dizzy like a drunken man because it lays hold upon such things? Certainly. But when the soul
29. Empedocles, Fragments, 17-18 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 173
30. Plato, Minos, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 289
318b. ΣΩ. καλῶς τοίνυν λέγεις. ἔχοις ἂν οὖν εἰπεῖν τίς τῶν παλαιῶν ἀγαθὸς γέγονεν ἐν τοῖς αὐλητικοῖς νόμοις νομοθέτης; ἴσως οὐκ ἐννοεῖς, ἀλλʼ ἐγὼ βούλει σε ὑπομνήσω; ΕΤ. πάνυ μὲν οὖν. ΣΩ. ἆρʼ οὖν ὁ Μαρσύας λέγεται καὶ τὰ παιδικὰ αὐτοῦ Ὄλυμπος ὁ Φρύξ; ΕΤ. ἀληθῆ λέγεις. ΣΩ. τούτων δὴ καὶ τὰ αὐλήματα θειότατά ἐστι, καὶ μόνα κινεῖ καὶ ἐκφαίνει τοὺς τῶν θεῶν ἐν χρείᾳ ὄντας· καὶ ἔτι καὶ 318b. Soc. Then you are quite right. Now can you tell me who, in former times, has proved himself a good lawgiver in regard to the laws of flute-playing? Perhaps you cannot think of him: would you like me to remind you? Com. Do by all means. Soc. Then is it Marsyas, by tradition, and his beloved Olympus , the Phrygian? Com. That is true. Soc. And their flute-tunes also are most divine, and alone stir and make manifest those who are in need of the gods; and to this day they only remain, as being divine.
31. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •perception, sense organs Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 130
32. Aristotle, Sleep And Waking, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 211
33. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 224
34. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 224
35. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 210, 226
36. Aristotle, Meteorology, 3 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •aristotle, on sense perception Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 211
37. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 63
38. Aristotle, Poetics, 6.28 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 131
39. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 224
40. Aristotle, Problems, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 224
41. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: nan nan nan nan
42. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 136
43. Aristotle, Sense And Sensibilia, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6
44. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 216
45. Aristotle, Youth And Old Age, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 211
46. Aristotle, On Dreams, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 183
47. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 210, 211
48. Aristotle, Prophesying By Dreams, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 172
49. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6
50. Aristotle, Posterior Analytics, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 63
51. Theophrastus, Metaphysics, None (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 61
52. Timon of Phlius, Fragments, 11-12, 19-20, 44-45, 48, 54, 57, 66, 9, 60 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 77
53. Aristotle, Respiration, None (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •aristotle, on sense perception Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 211
54. Apollonius of Rhodes, Argonautica, 32 (3rd cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 221
55. Antisthenes of Rhodes, Fragments, None (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 77
56. Septuagint, Wisdom of Solomon, 12.1 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 141
12.1. For thy immortal spirit is in all things."
57. Posidonius Apamensis Et Rhodius, Fragments, 2.41.4 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 289
58. Anon., Testament of Reuben, 2.3-2.9 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •sense perception Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
2.3. [And seven other spirits are given to him at his creation, that through them should be done every work of man. 2.4. The first is the spirit of life, with which the constitution (of man) is created. The second is the sense of sight, with which ariseth desire. 2.5. The third is the sense of hearing, with which cometh teaching. The fourth is the sense of smell, with which tastes are given to draw air and breath. 2.6. The fifth is the power of speech, with which cometh knowledge. 2.7. The sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation of strength. 2.8. The seventh is the power of procreation and sexual intercourse, with which through love of pleasure sins enter in. 2.9. Wherefore it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice.
59. Varro, Antiquitates Rerum Divinarum, None (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sense perception Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
60. Cicero, Tusculan Disputations, 1.46 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 132
1.46. nos enim ne nunc quidem oculis cernimus ea quae videmus; neque est enim enim est V 2 B ullus sensus in corpore, sed, ut non physici phisici KRH solum docent verum etiam medici, qui ista aperta et patefacta viderunt, viae quasi quaedam sunt ad oculos, ad auris, ad naris aures...nares ex -is V 1? a sede animi perforatae. itaque saepe aut cogitatione aut aliqua vi morbi impediti apertis atque integris et oculis et auribus nec videmus nec audimus, ut ut quo ss. V 2 facile intellegi possit animum et videre et audire, non eas partis quae quasi fenestrae sint animi, non... 10 sunt animi Non. 36, 12 quibus tamen sentire nihil queat mens, nisi id agat et adsit. quid, quod quid quod V ( sed quod corr. in cū 1 ) qui quod GK 1 ( corr. c ) R eadem mente res dissimillimas comprendimus, cũ ( ex cō) prendimus V ut colorem, saporem, calorem, odorem, sonum? quae numquam quinque nuntiis animus animi in animis corr. V 1 cognosceret, nisi ad eum omnia referrentur et is omnium iudex solus esset. atque ea profecto tum multo puriora et dilucidiora cernentur, cum, quo natura fert, fertur K c liber animus pervenerit. illam ... 24 vult 239, 15 nulla vero est celeritas...240, 16 excitavit 240, 26 quod tandem ... 241,17 pervenerit H
61. Cicero, Republic, 6 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •perception, lucretius’ epicurean theory of perception/the senses Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41
62. Cicero, On Duties, 1.13 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 62
1.13. In primisque hominis est propria veri inquisitio atque investigatio. Itaque cum sumus necessariis negotiis curisque vacui, tum avemus aliquid videre, audire, addiscere cognitionemque rerum aut occultarum aut admirabilium ad beate vivendum necessariam ducimus. Ex quo intellegitur, quod verum, simplex sincerumque sit, id esse naturae hominis aptissimum. Huic veri videndi cupiditati adiuncta est appetitio quaedam principatus, ut nemini parere animus bene informatus a natura velit nisi praecipienti aut docenti aut utilitatis causa iuste et legitime imperanti; ex quo magnitudo animi exsistit humanarumque rerum contemptio.
63. Cicero, On The Nature of The Gods, 2.58, 2.72 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) •sense perception,, and impressions Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 118; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 43
2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.72. Persons who spent whole days in prayer and sacrifice to ensure that their children should outlive them were termed 'superstitious' (from superstes, a survivor), and the word later acquired a wider application. Those on the other hand who carefully reviewed and so to speak retraced all the lore of ritual were called 'religious' from relegere (to retrace or re‑read), like 'elegant' from eligere (to select), 'diligent' from diligere (to care for), 'intelligent' fromintellegere (to understand); for all these words contain the same sense of 'picking out' (legere) that is present in 'religious.' Hence 'superstitious' and 'religious' came to be terms of censure and approval respectively. I think that I have said enough to prove the existence of the gods and their nature.
64. Cicero, On Invention, 2.52.159, 2.59.177 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sense perception, sight Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 131
65. Cicero, On Divination, 1.64 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 57
1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future.
66. Cicero, Academica, 1.40-1.41, 1.44, 2.19, 2.21-2.23, 2.31-2.32, 2.51-2.54, 2.88-2.90 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 53, 62, 63, 225
1.40. Plurima autem autem aut m 1 ? n etiam gf in illa tertia philosophiae parte mutavit. in qua primum de sensibus ipsis quaedam dixit nova, quos iunctos uinctos pf inuictos s esse censuit e quadam quasi impulsione oblata extrinsecus, quam ille fantasi/an, cf. p. 36, 10 Cael. Aur. acut. 3, 13 ( Gell. 19, 1, 15 ) nos visum appellemus appellemus p 2 -amus *g*d licet, et teramus terramus n -anus s teneamus *d hoc quidem verbum, hoc quidem uerbum s h. u. q. *g*d erit enim utendum in reliquo sermone saepius— sed ad haec quae visa sunt et quasi accepta sensibus assensionem ascensionem *g adiungit animorum, quam esse vult in nobis positam et voluntariam. 1.41. visis non omnibus adiungebat fidem sed is solum quae propriam quandam haberent declarationem earum rerum quae viderentur; id autem visum cum ipsum per se cerneretur, comprehendibile—feretis haec? hoc Dav. ' ATT. nos vero inquit; inquam Ald. quonam quoniam ng 1 quam p 1 ; (quo)nam ... sed in ras. p enim alio alio om. *dn modo katalhmpto\n diceres? — VA. “sed cum acceptum iam et approbatum probatum *g esset, comprehensionem appellabat, similem is rebus quae manu prenderentur; ex quo etiam nomen hoc duxerat at, del. Man. ac gf cum eo verbo antea nemo tali in re in re iure mw usus esset, plurimisque idem novis verbis (nova enim dicebat) usus est. Quod autem erat sensu comprensum id ipsum sensum appellabat, et si ita erat comprensum ut convelli ratione non posset scientiam, sin aliter inscientiam nominabat; ex qua existebat existebat Pl. -erat p -eret rw extiterat *g etiam opinio, quae esset imbecilla imb. adsensio Pl. et cum falso incognitoque communis. 1.44. Tum ego Cum Zenone inquam “ut accepimus Arcesilas sibi omne certamen instituit, non pertinacia aut studio vincendi ut quidem mihi quidem mihi *gp videtur, sed earum rerum obscuritate, quae ad confessionem ignorationis adduxerant Socratem et vel ut iam ante et iam ante Dav. ad Lact. epit. 32 et ueluti amantes *g*d Socratem Democritum Anaxagoram Empedoclem omnes paene veteres, qui nihil cognosci nihil percipi nihil sciri posse dixerunt, angustos sensus imbecillos inbecilles p 1 sgf animos brevia curricula vitae et et om. sgf ut Democritus cf. p. 43, 13 in profundo veritatem esse demersam, demersam gfx dim- smnp m diuersam *d opinionibus et institutis omnia teneri, nihil veritati ueritate *g relinqui, deinceps deinceps denique Bentl. densis IACvHeusde ' Cic. filopla/twn ' ( 1836 ) 236 n. 1 omnia tenebris circumfusa esse dixerunt. cf. Lact. inst. 3, 4, 11. 28, 12 s. 30, 6 Democr. fr. 117 Deiels Emped. fr. 2 D. ( Kranz Herm. 47, 29 n. 2 )
67. Propertius, Elegies, 4.6-4.7 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception •perception, lucretius’ epicurean theory of perception/the senses Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41, 251
68. Philo of Alexandria, On Dreams, 1.73, 3.118 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sense perception Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
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.
69. Ovid, Fasti, 1.71-1.88, 2.609, 6.650-6.700 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18, 43, 135, 136
1.71. prospera lux oritur: linguis animisque favete! 1.72. nunc dicenda bona sunt bona verba die. 1.73. lite vacent aures, insanaque protinus absint 1.74. iurgia; differ opus, livida lingua, tuum! 1.75. cernis, odoratis ut luceat ignibus aether, 1.76. et sonet accensis spica Cilissa focis? 1.77. flamma nitore suo templorum verberat aurum 1.78. et tremulum summa spargit in aede iubar, 1.79. vestibus intactis Tarpeias itur in arces, 1.80. et populus festo concolor ipse suo est, 1.81. iamque novi praeeunt fasces, nova purpura fulget, 1.82. et nova conspicuum pondera sentit ebur. 1.83. colla rudes operum praebent ferienda iuvenci, 1.84. quos aluit campis herba Falisca suis. 1.85. Iuppiter arce sua totum cum spectat in orbem, 1.86. nil nisi Romanum, quod tueatur, habet, 1.87. salve, laeta dies, meliorque revertere semper, 1.88. a populo rerum digna potente coli. 2.609. ‘duc hanc ad manes; locus ille silentibus aptus. 6.650. Idibus Invicto sunt data templa Iovi. 6.651. et iam Quinquatrus iubeor narrare minores. 6.652. nunc ades o coeptis, flava Minerva, meis. 6.653. ‘cur vagus incedit tota tibicen in urbe? 6.654. quid sibi personae, quid stola longa volunt?’ 6.655. sic ego. sic posita Tritonia cuspide dixit: ( 6.656. possim utinam doctae verba referre deae!) 6.657. ‘temporibus veterum tibicinis usus avorum 6.658. magnus et in magno semper honore fuit. 6.659. cantabat fanis, cantabat tibia ludis, 6.660. cantabat maestis tibia funeribus: 6.661. dulcis erat mercede labor, tempusque secutum, 6.662. quod subito gratae frangeret artis opus ...1 6.663. adde quod aedilis, pompam qui funeris irent, 6.664. artifices solos iusserat esse decem. 6.665. exilio mutant urbem Tiburque recedunt. 6.666. exilium quodam tempore Tibur erat! 6.667. quaeritur in scaena cava tibia, quaeritur aris: 6.668. ducit supremos naenia nulla toros, 6.669. servierat quidam, quantolibet ordine dignus, 6.670. Tibure, sed longo tempore liber erat. 6.671. rure dapes parat ille suo turbamque canoram 6.672. convocat; ad festas convenit illa dapes. 6.673. nox erat, et vinis oculique animique natabant, 6.674. cum praecomposito nuntius ore venit, 6.675. atque ita quid cessas convivia solvere? dixit 6.676. auctor vindictae nam venit ecce tuae.’ 6.677. nec mora, convivae valido titubantia vino 6.678. membra movent: dubii stantque labantque pedes, 6.679. at dominus 1 discedite ‘ait plaustroque morantes 6.680. sustulit: in plaustro scirpea lata fuit. 6.681. alliciunt somnos tempus motusque merumque, 6.682. potaque se Tibur turba redire putat. 6.683. iamque per Esquilias Romanam intraverat urbem. 6.684. et mane in medio plaustra fuere foro. 6.685. Plautius, ut posset specie numeroque senatum 6.686. fallere, personis imperat ora tegi, 6.687. admiscetque alios et, ut hunc tibicina coetum 6.688. augeat, in longis vestibus esse iubet; 6.689. sic reduces bene posse tegi, ne forte notentur 6.690. contra collegae iussa redisse sui. 6.691. res placuit, cultuque novo licet Idibus uti 6.692. et canere ad veteres verba iocosa modos.’ 6.693. haec ubi perdocuit, superest mihi discere dixi 6.694. cur sit Quinquatrus illa vocata dies. 6.695. Martius inquit ‘agit tali mea nomine festa, 6.696. estque sub inventis haec quoque turba meis. 6.697. prima, terebrato per rara foramina buxo 6.698. ut daret, effeci, tibia longa sonos, 6.699. vox placuit: faciem liquidis referentibus undis 6.700. vidi virgineas intumuisse genas. 1.71. A prosperous day dawns: favour our thoughts and speech! 1.72. Let auspicious words be said on this auspicious day. 1.73. Let our ears be free of lawsuits then, and banish 1.74. Mad disputes now: you, malicious tongues, cease wagging! 1.75. See how the air shines with fragrant fire, 1.76. And Cilician grains crackle on lit hearths! 1.77. The flame beats brightly on the temple’s gold, 1.78. And spreads a flickering light on the shrine’s roof. 1.79. Spotless garments make their way to Tarpeian Heights, 1.80. And the crowd wear the colours of the festival: 1.81. Now the new rods and axes lead, new purple glows, 1.82. And the distinctive ivory chair feels fresh weight. 1.83. Heifers that grazed the grass on Faliscan plains, 1.84. Unbroken to the yoke, bow their necks to the axe. 1.85. When Jupiter watches the whole world from his hill, 1.86. Everything that he sees belongs to Rome. 1.87. Hail, day of joy, and return forever, happier still, 1.88. Worthy to be cherished by a race that rules the world. 2.609. ‘Lead her to the shadows: that place is fitting for the silent. 6.650. When the adviser himself does as he advises. 6.651. The next day has no features worth your noting. 6.652. On the Ides a temple was dedicated to Unconquered Jove. 6.653. Now I must tell of the lesser Quinquatrus. 6.654. Help my efforts, yellow-haired Minerva. 6.655. ‘Why does the flautist wander widely through the City? 6.656. Why the masks? Why the long robes?’ So I spoke, 6.657. And so Tritonia, laying down her spear, answered me. 6.658. (Would I could relay the learned goddess’ very words!): 6.659. ‘Flautists were much employed in your fathers’ days, 6.660. And they were always held in high honour. 6.661. The flute was played in shrines, and at the games, 6.662. And it was played at mournful funerals too: 6.663. The effort was sweetened by reward. But a time came 6.664. That suddenly ended the practice of that pleasant art. 6.665. The aedile ordered there should be no more than ten 6.666. Musicians accompanying funeral processions. 6.667. The flute-players went into exile at Tibur. 6.668. Once Tibur itself was a place of exile! 6.669. The hollow flute was missed in the theatre, at the altars: 6.670. No dirge accompanied the funeral bier. 6.671. There was one who had been a slave, at Tibur, 6.672. But had long been freed, worthy of any rank. 6.673. He prepared a rural banquet and invited the tuneful 6.674. Throng: they gathered to the festive table. 6.675. It was night: their minds and vision were thick with wine, 6.676. When a messenger arrived with a concocted tale, 6.677. Saying to the freedman: “Dissolve the feast, quickly! 6.678. See, here’s your old master coming with his rod.” 6.679. The guests rapidly stirred their limbs, reeling about 6.680. With strong wine, staggering on shaky legs. 6.681. But the master cried: “Away with you!” and packed 6.682. The laggards into a wagon lined with rushes. 6.683. The hour, the motion, and the wine, brought on sleep, 6.684. And the drunken crowd dreamed they were off to Tibur. 6.685. Now they re-entered Rome through the Esquiline, 6.686. And at dawn the cart stood in the middle of the Forum. 6.687. To deceive the Senate as to their class and number, 6.688. Plautius ordered their faces covered with masks: 6.689. And introduced others, wearing long garments, 6.690. So that female flautists could be added to the crew: 6.691. And their return best hidden, in case they were censured 6.692. For coming back contrary to their guilds’ orders. 6.693. The ruse succeeded, and they’re allowed their new costume, 6.694. On the Ides, singing merry words to the ancient tunes.’ 6.695. When she’d instructed me, I said: ‘It only remain 6.696. For me to learn why the day’s called the Quinquatrus.’ 6.697. She replied: ‘There’s my festival of that name in March, 6.698. And that guild is one of my creations. 6.699. I first produced the music of the long flute, 6.700. By piercing boxwood with spaced holes.
70. Philo of Alexandria, On The Special Laws, 1.20, 1.174 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sense perception,, and deuteronomy •sense perception,, distrust of Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 123, 124
1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV. 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.
71. Philo of Alexandria, On Husbandry, 72-73 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
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.
72. Lucretius Carus, On The Nature of Things, 1.44-1.49, 1.80-1.101, 1.109, 1.112-1.135, 1.146-1.397, 1.418-1.583, 1.599-1.634, 2.184-2.293, 2.422-2.444, 2.522-2.568, 2.700-2.729, 3.94-3.135, 3.232-3.236, 3.242, 3.847-3.869, 4.26-4.32, 4.50, 4.59, 4.337-4.352, 4.379-4.705, 4.722-4.776, 5.146-5.154, 5.1136-5.1240, 6.68-6.69 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •perception, lucretius’ epicurean theory of perception/the senses •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 202; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 36, 38, 39, 41, 54, 55, 56, 57, 58, 66
1.44. omnis enim per se divum natura necessest 1.45. immortali aevo summa cum pace fruatur 1.46. semota ab nostris rebus seiunctaque longe; 1.47. nam privata dolore omni, privata periclis, 1.48. ipsa suis pollens opibus, nihil indiga nostri, 1.49. nec bene promeritis capitur nec tangitur ira. 1.80. Illud in his rebus vereor, ne forte rearis 1.81. impia te rationis inire elementa viamque 1.82. indugredi sceleris. quod contra saepius illa 1.83. religio peperit scelerosa atque impia facta. 1.84. Aulide quo pacto Triviai virginis aram 1.85. Iphianassai turparunt sanguine foede 1.86. ductores Danaum delecti, prima virorum. 1.87. cui simul infula virgineos circum data comptus 1.88. ex utraque pari malarum parte profusast, 1.89. et maestum simul ante aras adstare parentem 1.90. sensit et hunc propter ferrum celare ministros 1.91. aspectuque suo lacrimas effundere civis, 1.92. muta metu terram genibus summissa petebat. 1.93. nec miserae prodesse in tali tempore quibat, 1.94. quod patrio princeps donarat nomine regem; 1.95. nam sublata virum manibus tremibundaque ad aras 1.96. deductast, non ut sollemni more sacrorum 1.97. perfecto posset claro comitari Hymenaeo, 1.98. sed casta inceste nubendi tempore in ipso 1.99. hostia concideret mactatu maesta parentis, 1.100. exitus ut classi felix faustusque daretur. 1.101. tantum religio potuit suadere malorum. 1.109. religionibus atque minis obsistere vatum. 1.112. ignoratur enim quae sit natura animai, 1.113. nata sit an contra nascentibus insinuetur 1.114. et simul intereat nobiscum morte dirempta 1.115. an tenebras Orci visat vastasque lacunas 1.116. an pecudes alias divinitus insinuet se, 1.117. Ennius ut noster cecinit, qui primus amoeno 1.118. detulit ex Helicone perenni fronde coronam, 1.119. per gentis Italas hominum quae clara clueret; 1.120. etsi praeterea tamen esse Acherusia templa 1.121. Ennius aeternis exponit versibus edens, 1.122. quo neque permaneant animae neque corpora nostra, 1.123. sed quaedam simulacra modis pallentia miris; 1.124. unde sibi exortam semper florentis Homeri 1.125. commemorat speciem lacrimas effundere salsas 1.126. coepisse et rerum naturam expandere dictis. 1.127. qua propter bene cum superis de rebus habenda 1.128. nobis est ratio, solis lunaeque meatus 1.129. qua fiant ratione, et qua vi quaeque gerantur 1.130. in terris, tunc cum primis ratione sagaci 1.131. unde anima atque animi constet natura videndum, 1.132. et quae res nobis vigilantibus obvia mentes 1.133. terrificet morbo adfectis somnoque sepultis, 1.134. cernere uti videamur eos audireque coram, 1.135. morte obita quorum tellus amplectitur ossa. 1.146. hunc igitur terrorem animi tenebrasque necessest 1.147. non radii solis neque lucida tela diei 1.148. discutiant, sed naturae species ratioque. 1.149. Principium cuius hinc nobis exordia sumet, 1.150. nullam rem e nihilo gigni divinitus umquam. 1.151. quippe ita formido mortalis continet omnis, 1.152. quod multa in terris fieri caeloque tuentur, 1.153. quorum operum causas nulla ratione videre 1.154. possunt ac fieri divino numine rentur. 1.155. et quo quaeque modo fiant opera sine divom. 1.156. quas ob res ubi viderimus nil posse creari 1.157. de nihilo, tum quod sequimur iam rectius inde 1.158. perspiciemus, et unde queat res quaeque creari 1.159. Nam si de nihilo fierent, ex omnibus rebus 1.160. omne genus nasci posset, nil semine egeret. 1.161. e mare primum homines, e terra posset oriri 1.162. squamigerum genus et volucres erumpere caelo; 1.163. armenta atque aliae pecudes, genus omne ferarum, 1.164. incerto partu culta ac deserta tenerent. 1.165. nec fructus idem arboribus constare solerent, 1.166. sed mutarentur, ferre omnes omnia possent. 1.167. quippe ubi non essent genitalia corpora cuique, 1.168. qui posset mater rebus consistere certa? 1.169. at nunc seminibus quia certis quaeque creantur, 1.170. inde enascitur atque oras in luminis exit, 1.171. materies ubi inest cuiusque et corpora prima; 1.172. atque hac re nequeunt ex omnibus omnia gigni, 1.173. quod certis in rebus inest secreta facultas. 1.174. Praeterea cur vere rosam, frumenta calore, 1.175. vites autumno fundi suadente videmus, 1.176. si non, certa suo quia tempore semina rerum 1.177. cum confluxerunt, patefit quod cumque creatur, 1.178. dum tempestates adsunt et vivida tellus 1.179. tuto res teneras effert in luminis oras? 1.180. quod si de nihilo fierent, subito exorerentur 1.181. incerto spatio atque alienis partibus anni, 1.182. quippe ubi nulla forent primordia, quae genitali 1.183. concilio possent arceri tempore iniquo. 1.184. Nec porro augendis rebus spatio foret usus 1.185. seminis ad coitum, si e nilo crescere possent; 1.186. nam fierent iuvenes subito ex infantibus parvis 1.187. e terraque exorta repente arbusta salirent. 1.188. quorum nil fieri manifestum est, omnia quando 1.189. paulatim crescunt, ut par est semine certo, 1.190. crescentesque genus servant; ut noscere possis 1.191. quicque sua de materia grandescere alique. 1.192. Huc accedit uti sine certis imbribus anni 1.193. laetificos nequeat fetus submittere tellus 1.194. nec porro secreta cibo natura animantum 1.195. propagare genus possit vitamque tueri; 1.196. ut potius multis communia corpora rebus 1.197. multa putes esse, ut verbis elementa videmus, 1.198. quam sine principiis ullam rem existere posse. 1.199. Denique cur homines tantos natura parare 1.200. non potuit, pedibus qui pontum per vada possent 1.201. transire et magnos manibus divellere montis 1.202. multaque vivendo vitalia vincere saecla, 1.203. si non, materies quia rebus reddita certast 1.204. gignundis, e qua constat quid possit oriri? 1.205. nil igitur fieri de nilo posse fatendumst, 1.206. semine quando opus est rebus, quo quaeque creatae 1.207. aeris in teneras possint proferrier auras. 1.208. Postremo quoniam incultis praestare videmus 1.209. culta loca et manibus melioris reddere fetus, 1.210. esse videlicet in terris primordia rerum 1.211. quae nos fecundas vertentes vomere glebas 1.212. terraique solum subigentes cimus ad ortus; 1.213. quod si nulla forent, nostro sine quaeque labore 1.214. sponte sua multo fieri meliora videres. 1.215. Huc accedit uti quicque in sua corpora rursum 1.216. dissoluat natura neque ad nihilum interemat res. 1.217. nam siquid mortale e cunctis partibus esset, 1.218. ex oculis res quaeque repente erepta periret; 1.219. nulla vi foret usus enim, quae partibus eius 1.220. discidium parere et nexus exsolvere posset. 1.221. quod nunc, aeterno quia constant semine quaeque, 1.222. donec vis obiit, quae res diverberet ictu 1.223. aut intus penetret per iia dissoluatque, 1.224. nullius exitium patitur natura videri. 1.225. Praeterea quae cumque vetustate amovet aetas, 1.226. si penitus peremit consumens materiem omnem, 1.227. unde animale genus generatim in lumina vitae 1.228. redducit Venus, aut redductum daedala tellus 1.229. unde alit atque auget generatim pabula praebens? 1.230. unde mare ingenuei fontes externaque longe 1.231. flumina suppeditant? unde aether sidera pascit? 1.232. omnia enim debet, mortali corpore quae sunt, 1.233. infinita aetas consumpse ante acta diesque. 1.234. quod si in eo spatio atque ante acta aetate fuere 1.235. e quibus haec rerum consistit summa refecta, 1.236. inmortali sunt natura praedita certe. 1.237. haud igitur possunt ad nilum quaeque reverti. 1.238. / l 1.239. conficeret, nisi materies aeterna teneret, 1.240. inter se nexus minus aut magis indupedita; 1.241. tactus enim leti satis esset causa profecto, 1.242. quippe ubi nulla forent aeterno corpore, quorum 1.243. contextum vis deberet dissolvere quaeque. 1.244. at nunc, inter se quia nexus principiorum 1.245. dissimiles constant aeternaque materies est, 1.246. incolumi remanent res corpore, dum satis acris 1.247. vis obeat pro textura cuiusque reperta. 1.248. haud igitur redit ad nihilum res ulla, sed omnes 1.249. discidio redeunt in corpora materiai. 1.250. postremo pereunt imbres, ubi eos pater aether 1.251. in gremium matris terrai praecipitavit; 1.252. at nitidae surgunt fruges ramique virescunt 1.253. arboribus, crescunt ipsae fetuque gravantur. 1.254. hinc alitur porro nostrum genus atque ferarum, 1.255. hinc laetas urbes pueris florere videmus 1.256. frondiferasque novis avibus canere undique silvas, 1.257. hinc fessae pecudes pinguis per pabula laeta 1.258. corpora deponunt et candens lacteus umor 1.259. uberibus manat distentis, hinc nova proles 1.260. artubus infirmis teneras lasciva per herbas 1.261. ludit lacte mero mentes perculsa novellas. 1.262. haud igitur penitus pereunt quaecumque videntur, 1.263. quando alit ex alio reficit natura nec ullam 1.264. rem gigni patitur nisi morte adiuta aliena. 1.265. Nunc age, res quoniam docui non posse creari 1.266. de nihilo neque item genitas ad nil revocari, 1.267. ne qua forte tamen coeptes diffidere dictis, 1.268. quod nequeunt oculis rerum primordia cerni, 1.269. accipe praeterea quae corpora tute necessest 1.270. confiteare esse in rebus nec posse videri. 1.271. Principio venti vis verberat incita corpus 1.272. ingentisque ruit navis et nubila differt, 1.273. inter dum rapido percurrens turbine campos 1.274. arboribus magnis sternit montisque supremos 1.275. silvifragis vexat flabris: ita perfurit acri 1.276. cum fremitu saevitque minaci murmure pontus. 1.277. sunt igitur venti ni mirum corpora caeca, 1.278. quae mare, quae terras, quae denique nubila caeli 1.279. verrunt ac subito vexantia turbine raptant, 1.280. nec ratione fluunt alia stragemque propagant 1.281. et cum mollis aquae fertur natura repente 1.282. flumine abundanti, quam largis imbribus auget 1.283. montibus ex altis magnus decursus aquai 1.284. fragmina coniciens silvarum arbustaque tota, 1.285. nec validi possunt pontes venientis aquai 1.286. vim subitam tolerare: ita magno turbidus imbri 1.287. molibus incurrit validis cum viribus amnis, 1.288. dat sonitu magno stragem volvitque sub undis 1.289. grandia saxa, ruit qua quidquid fluctibus obstat. 1.290. sic igitur debent venti quoque flamina ferri, 1.291. quae vel uti validum cum flumen procubuere 1.292. quam libet in partem, trudunt res ante ruuntque 1.293. impetibus crebris, inter dum vertice torto 1.294. corripiunt rapidique rotanti turbine portant. 1.295. quare etiam atque etiam sunt venti corpora caeca, 1.296. quandoquidem factis et moribus aemula magnis 1.297. amnibus inveniuntur, aperto corpore qui sunt. 1.298. Tum porro varios rerum sentimus odores 1.299. nec tamen ad naris venientis cernimus umquam 1.300. nec calidos aestus tuimur nec frigora quimus 1.301. usurpare oculis nec voces cernere suemus; 1.302. quae tamen omnia corporea constare necessest 1.303. natura, quoniam sensus inpellere possunt; 1.304. tangere enim et tangi, nisi corpus, nulla potest res. 1.305. Denique fluctifrago suspensae in litore vestis 1.306. uvescunt, eaedem dispansae in sole serescunt. 1.307. at neque quo pacto persederit umor aquai 1.308. visumst nec rursum quo pacto fugerit aestu. 1.309. in parvas igitur partis dispergitur umor, 1.310. quas oculi nulla possunt ratione videre. 1.311. quin etiam multis solis redeuntibus annis 1.312. anulus in digito subter tenuatur habendo, 1.313. stilicidi casus lapidem cavat, uncus aratri 1.314. ferreus occulte decrescit vomer in arvis, 1.315. strataque iam volgi pedibus detrita viarum 1.316. saxea conspicimus; tum portas propter aena 1.317. signa manus dextras ostendunt adtenuari 1.318. saepe salutantum tactu praeterque meantum. 1.319. haec igitur minui, cum sint detrita, videmus. 1.320. sed quae corpora decedant in tempore quoque, 1.321. invida praeclusit speciem natura videndi. 1.322. Postremo quae cumque dies naturaque rebus 1.323. paulatim tribuit moderatim crescere cogens, 1.324. nulla potest oculorum acies contenta tueri, 1.325. nec porro quae cumque aevo macieque senescunt, 1.326. nec, mare quae impendent, vesco sale saxa peresa 1.327. quid quoque amittant in tempore cernere possis. 1.328. corporibus caecis igitur natura gerit res. 1.329. / l 1.330. omnia natura; namque est in rebus ie. 1.331. quod tibi cognosse in multis erit utile rebus 1.332. nec sinet errantem dubitare et quaerere semper 1.333. de summa rerum et nostris diffidere dictis. 1.334. qua propter locus est intactus ie vacansque. 1.335. quod si non esset, nulla ratione moveri 1.336. res possent; namque officium quod corporis exstat, 1.337. officere atque obstare, id in omni tempore adesset 1.338. omnibus; haud igitur quicquam procedere posset, 1.339. principium quoniam cedendi nulla daret res. 1.340. at nunc per maria ac terras sublimaque caeli 1.341. multa modis multis varia ratione moveri 1.342. cernimus ante oculos, quae, si non esset ie, 1.343. non tam sollicito motu privata carerent 1.344. quam genita omnino nulla ratione fuissent, 1.345. undique materies quoniam stipata quiesset. 1.346. Praeterea quamvis solidae res esse putentur, 1.347. hinc tamen esse licet raro cum corpore cernas. 1.348. in saxis ac speluncis permanat aquarum 1.349. liquidus umor et uberibus flent omnia guttis. 1.350. dissipat in corpus sese cibus omne animantum; 1.351. crescunt arbusta et fetus in tempore fundunt, 1.352. quod cibus in totas usque ab radicibus imis 1.353. per truncos ac per ramos diffunditur omnis. 1.354. inter saepta meant voces et clausa domorum 1.355. transvolitant, rigidum permanat frigus ad ossa. 1.356. quod nisi iia sint, qua possent corpora quaeque 1.357. transire, haud ulla fieri ratione videres. 1.358. Denique cur alias aliis praestare videmus 1.359. pondere res rebus nihilo maiore figura? 1.360. nam si tantundemst in lanae glomere quantum 1.361. corporis in plumbo est, tantundem pendere par est, 1.362. corporis officiumst quoniam premere omnia deorsum, 1.363. contra autem natura manet sine pondere iis. 1.364. ergo quod magnumst aeque leviusque videtur, 1.365. ni mirum plus esse sibi declarat iis; 1.366. at contra gravius plus in se corporis esse 1.367. dedicat et multo vacui minus intus habere. 1.368. est igitur ni mirum id quod ratione sagaci 1.369. quaerimus, admixtum rebus, quod ie vocamus. 1.370. Illud in his rebus ne te deducere vero 1.371. possit, quod quidam fingunt, praecurrere cogor. 1.372. cedere squamigeris latices nitentibus aiunt 1.373. et liquidas aperire vias, quia post loca pisces 1.374. linquant, quo possint cedentes confluere undae; 1.375. sic alias quoque res inter se posse moveri 1.376. et mutare locum, quamvis sint omnia plena. 1.377. scilicet id falsa totum ratione receptumst. 1.378. nam quo squamigeri poterunt procedere tandem, 1.379. ni spatium dederint latices? concedere porro 1.380. quo poterunt undae, cum pisces ire nequibunt? 1.381. aut igitur motu privandumst corpora quaeque 1.382. aut esse admixtum dicundumst rebus ie, 1.383. unde initum primum capiat res quaeque movendi. 1.384. Postremo duo de concursu corpora lata 1.385. si cita dissiliant, nempe aer omne necessest, 1.386. inter corpora quod fiat, possidat ie. 1.387. is porro quamvis circum celerantibus auris 1.388. confluat, haud poterit tamen uno tempore totum 1.389. compleri spatium; nam primum quemque necessest 1.390. occupet ille locum, deinde omnia possideantur. 1.391. quod si forte aliquis, cum corpora dissiluere, 1.392. tum putat id fieri quia se condenseat aer, 1.393. errat; nam vacuum tum fit quod non fuit ante 1.394. et repletur item vacuum quod constitit ante, 1.395. nec tali ratione potest denserier aer 1.396. nec, si iam posset, sine ii posset, opinor, 1.397. ipse in se trahere et partis conducere in unum. 1.418. / l 1.419. omnis ut est igitur per se natura duabus 1.420. constitit in rebus; nam corpora sunt et ie, 1.421. haec in quo sita sunt et qua diversa moventur. 1.422. corpus enim per se communis dedicat esse 1.423. sensus; cui nisi prima fides fundata valebit, 1.424. haut erit occultis de rebus quo referentes 1.425. confirmare animi quicquam ratione queamus. 1.426. tum porro locus ac spatium, quod ie vocamus, 1.427. si nullum foret, haut usquam sita corpora possent 1.428. esse neque omnino quoquam diversa meare; 1.429. id quod iam supera tibi paulo ostendimus ante. 1.430. praeterea nihil est quod possis dicere ab omni 1.431. corpore seiunctum secretumque esse ab ii, 1.432. quod quasi tertia sit numero natura reperta. 1.433. nam quod cumque erit, esse aliquid debebit id ipsum 1.434. augmine vel grandi vel parvo denique, dum sit; 1.435. cui si tactus erit quamvis levis exiguusque, 1.436. corporis augebit numerum summamque sequetur; 1.437. sin intactile erit, nulla de parte quod ullam 1.438. rem prohibere queat per se transire meantem, 1.439. scilicet hoc id erit, vacuum quod ie vocamus. 1.440. Praeterea per se quod cumque erit, aut faciet quid 1.441. aut aliis fungi debebit agentibus ipsum 1.442. aut erit ut possint in eo res esse gerique. 1.443. at facere et fungi sine corpore nulla potest res 1.444. nec praebere locum porro nisi ie vacansque. 1.445. ergo praeter ie et corpora tertia per se 1.446. nulla potest rerum in numero natura relinqui, 1.447. nec quae sub sensus cadat ullo tempore nostros 1.448. nec ratione animi quam quisquam possit apisci. 1.449. Nam quae cumque cluent, aut his coniuncta duabus 1.450. rebus ea invenies aut horum eventa videbis. 1.451. coniunctum est id quod nusquam sine permitiali 1.452. discidio potis est seiungi seque gregari, 1.453. pondus uti saxis, calor ignis, liquor aquai, 1.454. tactus corporibus cunctis, intactus ii. 1.455. servitium contra paupertas divitiaeque, 1.456. libertas bellum concordia cetera quorum 1.457. adventu manet incolumis natura abituque, 1.458. haec soliti sumus, ut par est, eventa vocare. 1.459. tempus item per se non est, sed rebus ab ipsis 1.460. consequitur sensus, transactum quid sit in aevo, 1.461. tum quae res instet, quid porro deinde sequatur; 1.462. nec per se quemquam tempus sentire fatendumst 1.463. semotum ab rerum motu placidaque quiete. 1.464. denique Tyndaridem raptam belloque subactas 1.465. Troiiugenas gentis cum dicunt esse, videndumst 1.466. ne forte haec per se cogant nos esse fateri, 1.467. quando ea saecla hominum, quorum haec eventa fuerunt, 1.468. inrevocabilis abstulerit iam praeterita aetas; 1.469. namque aliud terris, aliud regionibus ipsis 1.470. eventum dici poterit quod cumque erit actum. 1.471. denique materies si rerum nulla fuisset 1.472. nec locus ac spatium, res in quo quaeque geruntur, 1.473. numquam Tyndaridis forma conflatus amore 1.474. ignis Alexandri Phrygio sub pectore gliscens 1.475. clara accendisset saevi certamina belli 1.476. nec clam durateus Troiianis Pergama partu 1.477. inflammasset equos nocturno Graiiugenarum; 1.478. perspicere ut possis res gestas funditus omnis 1.479. non ita uti corpus per se constare neque esse 1.480. nec ratione cluere eadem qua constet ie, 1.481. sed magis ut merito possis eventa vocare 1.482. corporis atque loci, res in quo quaeque gerantur. 1.483. / l 1.484. partim concilio quae constant principiorum. 1.485. sed quae sunt rerum primordia, nulla potest vis 1.486. stinguere; nam solido vincunt ea corpore demum. 1.487. etsi difficile esse videtur credere quicquam 1.488. in rebus solido reperiri corpore posse. 1.489. transit enim fulmen caeli per saepta domorum 1.490. clamor ut ac voces, ferrum candescit in igni 1.491. dissiliuntque fero ferventi saxa vapore; 1.492. cum labefactatus rigor auri solvitur aestu, 1.493. tum glacies aeris flamma devicta liquescit; 1.494. permanat calor argentum penetraleque frigus, 1.495. quando utrumque manu retinentes pocula rite 1.496. sensimus infuso lympharum rore superne. 1.497. usque adeo in rebus solidi nihil esse videtur. 1.498. sed quia vera tamen ratio naturaque rerum 1.499. cogit, ades, paucis dum versibus expediamus 1.500. esse ea quae solido atque aeterno corpore constent, 1.501. semina quae rerum primordiaque esse docemus, 1.502. unde omnis rerum nunc constet summa creata. 1.503. Principio quoniam duplex natura duarum 1.504. dissimilis rerum longe constare repertast, 1.505. corporis atque loci, res in quo quaeque geruntur, 1.506. esse utramque sibi per se puramque necessest. 1.507. nam qua cumque vacat spatium, quod ie vocamus, 1.508. corpus ea non est; qua porro cumque tenet se 1.509. corpus, ea vacuum nequaquam constat ie. 1.510. sunt igitur solida ac sine ii corpora prima. 1.511. Praeterea quoniam genitis in rebus iest, 1.512. materiem circum solidam constare necessest; 1.513. nec res ulla potest vera ratione probari 1.514. corpore ie suo celare atque intus habere, 1.515. si non, quod cohibet, solidum constare relinquas. 1.516. id porro nihil esse potest nisi materiai 1.517. concilium, quod ie queat rerum cohibere. 1.518. materies igitur, solido quae corpore constat, 1.519. esse aeterna potest, cum cetera dissoluantur. 1.520. Tum porro si nil esset quod ie vocaret, 1.521. omne foret solidum; nisi contra corpora certa 1.522. essent quae loca complerent quae cumque tenerent 1.523. omne quod est spatium, vacuum constaret ie. 1.524. alternis igitur ni mirum corpus ii 1.525. distinctum, quoniam nec plenum naviter extat 1.526. nec porro vacuum; sunt ergo corpora certa, 1.527. quae spatium pleno possint distinguere ie. 1.528. haec neque dissolui plagis extrinsecus icta 1.529. possunt nec porro penitus penetrata retexi 1.530. nec ratione queunt alia temptata labare; 1.531. id quod iam supra tibi paulo ostendimus ante. 1.532. nam neque conlidi sine ii posse videtur 1.533. quicquam nec frangi nec findi in bina secando 1.534. nec capere umorem neque item manabile frigus 1.535. nec penetralem ignem, quibus omnia conficiuntur. 1.536. et quo quaeque magis cohibet res intus ie, 1.537. tam magis his rebus penitus temptata labascit. 1.538. ergo si solida ac sine ii corpora prima 1.539. sunt ita uti docui, sint haec aeterna necessest. 1.540. Praeterea nisi materies aeterna fuisset, 1.541. antehac ad nihilum penitus res quaeque redissent 1.542. de nihiloque renata forent quae cumque videmus. 1.543. at quoniam supra docui nil posse creari 1.544. de nihilo neque quod genitumst ad nil revocari, 1.545. esse inmortali primordia corpore debent, 1.546. dissolui quo quaeque supremo tempore possint, 1.547. materies ut subpeditet rebus reparandis. 1.548. sunt igitur solida primordia simplicitate 1.549. nec ratione queunt alia servata per aevom 1.550. ex infinito iam tempore res reparare. 1.551. denique si nullam finem natura parasset 1.552. frangendis rebus, iam corpora materiai 1.553. usque redacta forent aevo frangente priore, 1.554. ut nihil ex illis a certo tempore posset 1.555. conceptum summum aetatis pervadere finem. 1.556. nam quidvis citius dissolvi posse videmus 1.557. quam rursus refici; qua propter longa diei 1.558. infinita aetas ante acti temporis omnis 1.559. quod fregisset adhuc disturbans dissoluensque, 1.560. numquam relicuo reparari tempore posset. 1.561. at nunc ni mirum frangendi reddita finis 1.562. certa manet, quoniam refici rem quamque videmus 1.563. et finita simul generatim tempora rebus 1.564. stare, quibus possint aevi contingere florem. 1.565. Huc accedit uti, solidissima materiai 1.566. corpora cum constant, possint tamen omnia reddi, 1.567. mollia quae fiunt, aer aqua terra vapores, 1.568. quo pacto fiant et qua vi quaeque gerantur, 1.569. admixtum quoniam semel est in rebus ie. 1.570. at contra si mollia sint primordia rerum, 1.571. unde queant validi silices ferrumque creari, 1.572. non poterit ratio reddi; nam funditus omnis 1.573. principio fundamenti natura carebit. 1.574. sunt igitur solida pollentia simplicitate, 1.575. quorum condenso magis omnia conciliatu 1.576. artari possunt validasque ostendere viris. 1.577. porro si nullast frangendis reddita finis 1.578. corporibus, tamen ex aeterno tempore quaeque 1.579. nunc etiam superare necessest corpora rebus, 1.580. quae non dum clueant ullo temptata periclo. 1.581. at quoniam fragili natura praedita constant, 1.582. discrepat aeternum tempus potuisse manere 1.583. innumerabilibus plagis vexata per aevom. 1.599. / l 1.600. corporis illius, quod nostri cernere sensus 1.601. iam nequeunt, id ni mirum sine partibus extat 1.602. et minima constat natura nec fuit umquam 1.603. per se secretum neque post hac esse valebit, 1.604. alterius quoniamst ipsum pars primaque et una, 1.605. inde aliae atque aliae similes ex ordine partes 1.606. agmine condenso naturam corporis explent; 1.607. quae quoniam per se nequeunt constare, necessest 1.608. haerere unde queant nulla ratione revelli. 1.609. sunt igitur solida primordia simplicitate, 1.610. quae minimis stipata cohaerent partibus arte. 1.611. non ex illorum conventu conciliata, 1.612. sed magis aeterna pollentia simplicitate, 1.613. unde neque avelli quicquam neque deminui iam 1.614. concedit natura reservans semina rebus. 1.615. Praeterea nisi erit minimum, parvissima quaeque 1.616. corpora constabunt ex partibus infinitis, 1.617. quippe ubi dimidiae partis pars semper habebit 1.618. dimidiam partem nec res praefiniet ulla. 1.619. ergo rerum inter summam minimamque quod escit, 1.620. nil erit ut distet; nam quamvis funditus omnis 1.621. summa sit infinita, tamen, parvissima quae sunt, 1.622. ex infinitis constabunt partibus aeque. 1.623. quod quoniam ratio reclamat vera negatque 1.624. credere posse animum, victus fateare necessest 1.625. esse ea quae nullis iam praedita partibus extent 1.626. et minima constent natura. quae quoniam sunt, 1.627. illa quoque esse tibi solida atque aeterna fatendum. 1.628. Denique si minimas in partis cuncta resolvi 1.629. cogere consuesset rerum natura creatrix, 1.630. iam nihil ex illis eadem reparare valeret 1.631. propterea quia, quae nullis sunt partibus aucta, 1.632. non possunt ea quae debet genitalis habere 1.633. materies, varios conexus pondera plagas 1.634. concursus motus, per quas res quaeque geruntur. 2.184. / l 2.185. confirmare tibi, nullam rem posse sua vi 2.186. corpoream sursum ferri sursumque meare. 2.187. ne tibi dent in eo flammarum corpora frudem; 2.188. sursus enim versus gignuntur et augmina sumunt 2.189. et sursum nitidae fruges arbustaque crescunt, 2.190. pondera, quantum in se est, cum deorsum cuncta ferantur. 2.191. nec cum subsiliunt ignes ad tecta domorum 2.192. et celeri flamma degustant tigna trabesque, 2.193. sponte sua facere id sine vi subiecta putandum est. 2.194. quod genus e nostro com missus corpore sanguis 2.195. emicat exultans alte spargitque cruorem. 2.196. nonne vides etiam quanta vi tigna trabesque 2.197. respuat umor aquae? nam quo magis ursimus altum 2.198. derecta et magna vi multi pressimus aegre, 2.199. tam cupide sursum removet magis atque remittit, 2.200. plus ut parte foras emergant exiliantque. 2.201. nec tamen haec, quantum est in se, dubitamus, opinor, 2.202. quin vacuum per ie deorsum cuncta ferantur. 2.203. sic igitur debent flammae quoque posse per auras 2.204. aeris expressae sursum succedere, quamquam 2.205. pondera, quantum in se est, deorsum de ducere pugnent. 2.206. nocturnasque faces caeli sublime volantis 2.207. nonne vides longos flammarum ducere tractus 2.208. in quas cumque dedit partis natura meatum? 2.209. non cadere in terras stellas et sidera cernis? 2.210. sol etiam caeli de vertice dissipat omnis 2.211. ardorem in partis et lumine conserit arva; 2.212. in terras igitur quoque solis vergitur ardor. 2.213. transversosque volare per imbris fulmina cernis, 2.214. nunc hinc nunc illinc abrupti nubibus ignes 2.215. concursant; cadit in terras vis flammea volgo. 2.216. / l 2.217. corpora cum deorsum rectum per ie feruntur 2.218. ponderibus propriis, incerto tempore ferme 2.219. incertisque locis spatio depellere paulum, 2.220. tantum quod momen mutatum dicere possis. 2.221. quod nisi declinare solerent, omnia deorsum 2.222. imbris uti guttae caderent per ie profundum 2.223. nec foret offensus natus nec plaga creata 2.224. principiis; ita nihil umquam natura creasset. 2.225. Quod si forte aliquis credit graviora potesse 2.226. corpora, quo citius rectum per ie feruntur, 2.227. incidere ex supero levioribus atque ita plagas 2.228. gignere, quae possint genitalis reddere motus, 2.229. avius a vera longe ratione recedit. 2.230. nam per aquas quae cumque cadunt atque aera rarum, 2.231. haec pro ponderibus casus celerare necessest 2.232. propterea quia corpus aquae naturaque tenvis 2.233. aeris haud possunt aeque rem quamque morari, 2.234. sed citius cedunt gravioribus exsuperata; 2.235. at contra nulli de nulla parte neque ullo 2.236. tempore ie potest vacuum subsistere rei, 2.237. quin, sua quod natura petit, concedere pergat; 2.238. omnia qua propter debent per ie quietum 2.239. aeque ponderibus non aequis concita ferri. 2.240. haud igitur poterunt levioribus incidere umquam 2.241. ex supero graviora neque ictus gignere per se, 2.242. qui varient motus, per quos natura gerat res. 2.243. quare etiam atque etiam paulum inclinare necessest 2.244. corpora; nec plus quam minimum, ne fingere motus 2.245. obliquos videamur et id res vera refutet. 2.246. namque hoc in promptu manifestumque esse videmus, 2.247. pondera, quantum in se est, non posse obliqua meare, 2.248. ex supero cum praecipitant, quod cernere possis; 2.249. sed nihil omnino recta regione viai 2.250. declinare quis est qui possit cernere sese? 2.251. Denique si semper motu conectitur omnis 2.252. et vetere exoritur motus novus ordine certo 2.253. nec declido faciunt primordia motus 2.254. principium quoddam, quod fati foedera rumpat, 2.255. ex infinito ne causam causa sequatur, 2.256. libera per terras unde haec animantibus exstat, 2.257. unde est haec, inquam, fatis avolsa voluntas, 2.258. per quam progredimur quo ducit quemque voluptas, 2.259. declinamus item motus nec tempore certo 2.260. nec regione loci certa, sed ubi ipsa tulit mens? 2.261. nam dubio procul his rebus sua cuique voluntas 2.262. principium dat et hinc motus per membra rigantur. 2.263. nonne vides etiam patefactis tempore puncto 2.264. carceribus non posse tamen prorumpere equorum 2.265. vim cupidam tam de subito quam mens avet ipsa? 2.266. omnis enim totum per corpus materiai 2.267. copia conciri debet, concita per artus 2.268. omnis ut studium mentis conixa sequatur; 2.269. ut videas initum motus a corde creari 2.270. ex animique voluntate id procedere primum, 2.271. inde dari porro per totum corpus et artus. 2.272. nec similest ut cum inpulsi procedimus ictu 2.273. viribus alterius magnis magnoque coactu; 2.274. nam tum materiem totius corporis omnem 2.275. perspicuumst nobis invitis ire rapique, 2.276. donec eam refrenavit per membra voluntas. 2.277. iamne vides igitur, quamquam vis extera multos 2.278. pellat et invitos cogat procedere saepe 2.279. praecipitesque rapi, tamen esse in pectore nostro 2.280. quiddam quod contra pugnare obstareque possit? 2.281. cuius ad arbitrium quoque copia materiai 2.282. cogitur inter dum flecti per membra per artus 2.283. et proiecta refrenatur retroque residit. 2.284. quare in seminibus quoque idem fateare necessest, 2.285. esse aliam praeter plagas et pondera causam 2.286. motibus, unde haec est nobis innata potestas, 2.287. de nihilo quoniam fieri nihil posse videmus. 2.288. pondus enim prohibet ne plagis omnia fiant 2.289. externa quasi vi; sed ne res ipsa necessum 2.290. intestinum habeat cunctis in rebus agendis 2.291. et devicta quasi cogatur ferre patique, 2.292. id facit exiguum clinamen principiorum 2.293. nec regione loci certa nec tempore certo. 2.422. omnis enim, sensus quae mulcet cumque, tibi res 2.423. haut sine principiali aliquo levore creatast; 2.424. at contra quae cumque molesta atque aspera constat, 2.425. non aliquo sine materiae squalore repertast. 2.426. Sunt etiam quae iam nec levia iure putantur 2.427. esse neque omnino flexis mucronibus unca, 2.428. sed magis angellis paulum prostantibus, ut quae 2.429. titillare magis sensus quam laedere possint, 2.430. fecula iam quo de genere est inulaeque sapores. 2.431. Denique iam calidos ignis gelidamque pruinam 2.432. dissimili dentata modo conpungere sensus 2.433. corporis, indicio nobis est tactus uterque. 2.434. tactus enim, tactus, pro divum numina sancta, 2.435. corporis est sensus, vel cum res extera sese 2.436. insinuat, vel cum laedit quae in corpore natast 2.437. aut iuvat egrediens genitalis per Veneris res, 2.438. aut ex offensu cum turbant corpore in ipso, 2.439. semina confundunt inter se concita sensum; 2.440. ut si forte manu quamvis iam corporis ipse 2.441. tute tibi partem ferias atque experiare. 2.442. qua propter longe formas distare necessest 2.443. principiis, varios quae possint edere sensus. 2.444. Denique quae nobis durata ac spissa videntur, 2.522. / l 2.523. ex hoc apta fidem ducat, primordia rerum, 2.524. inter se simili quae sunt perfecta figura, 2.525. infinita cluere. etenim distantia cum sit 2.526. formarum finita, necesse est quae similes sint 2.527. esse infinitas aut summam materiai 2.528. finitam constare, id quod non esse probavi. 2.528. * * * 2.529. versibus ostendam corpuscula materiai 2.530. ex infinito summam rerum usque tenere 2.531. undique protelo plagarum continuato. 2.532. nam quod rara vides magis esse animalia quaedam 2.533. fecundamque magis naturam cernis in illis, 2.534. at regione locoque alio terrisque remotis 2.535. multa licet genere esse in eo numerumque repleri; 2.536. sicut quadripedum cum primis esse videmus 2.537. in genere anguimanus elephantos, India quorum 2.538. milibus e multis vallo munitur eburno, 2.539. ut penitus nequeat penetrari: tanta ferarum 2.540. vis est, quarum nos perpauca exempla videmus. 2.541. sed tamen id quoque uti concedam, quam lubet esto 2.542. unica res quaedem nativo corpore sola, 2.543. cui similis toto terrarum non sit, in orbi; 2.544. infinita tamen nisi erit vis materiai, 2.545. unde ea progigni possit concepta, creari 2.546. non poterit neque, quod super est, procrescere alique. 2.547. quippe etenim sumant alii finita per omne 2.548. corpora iactari unius genitalia rei, 2.549. unde ubi qua vi et quo pacto congressa coibunt 2.550. materiae tanto in pelago turbaque aliena? 2.551. non, ut opinor, habent rationem conciliandi: 2.552. sed quasi naufragiis magnis multisque coortis 2.553. disiactare solet magnum mare transtra cavernas 2.554. antemnas prorem malos tonsasque natantis, 2.555. per terrarum omnis oras fluitantia aplustra 2.556. ut videantur et indicium mortalibus edant, 2.557. infidi maris insidias virisque dolumque 2.558. ut vitare velint, neve ullo tempore credant, 2.559. subdola cum ridet placidi pellacia ponti, 2.560. sic tibi si finita semel primordia quaedam 2.561. constitues, aevom debebunt sparsa per omnem 2.562. disiectare aestus diversi materiai, 2.563. numquam in concilium ut possint compulsa coire 2.564. nec remorari in concilio nec crescere adaucta; 2.565. quorum utrumque palam fieri manifesta docet res, 2.566. et res progigni et genitas procrescere posse. 2.567. esse igitur genere in quovis primordia rerum 2.568. infinita palam est, unde omnia suppeditantur. 2.700. Nec tamen omnimodis conecti posse putandum est 2.701. omnia; nam volgo fieri portenta videres, 2.702. semiferas hominum species existere et altos 2.703. inter dum ramos egigni corpore vivo 2.704. multaque conecti terrestria membra marinis, 2.705. tum flammam taetro spirantis ore Chimaeras 2.706. pascere naturam per terras omniparentis. 2.707. quorum nil fieri manifestum est, omnia quando 2.708. seminibus certis certa genetrice creata 2.709. conservare genus crescentia posse videmus. 2.710. scilicet id certa fieri ratione necessust. 2.711. nam sua cuique cibis ex omnibus intus in artus 2.712. corpora discedunt conexaque convenientis 2.713. efficiunt motus; at contra aliena videmus 2.714. reicere in terras naturam, multaque caecis 2.715. corporibus fugiunt e corpore percita plagis, 2.716. quae neque conecti quoquam potuere neque intus 2.717. vitalis motus consentire atque imitari. 2.718. sed ne forte putes animalia sola teneri 2.719. legibus his, quaedam ratio res terminat omnis 2.720. nam vel uti tota natura dissimiles sunt 2.721. inter se genitae res quaeque, ita quamque necessest 2.722. dissimili constare figura principiorum; 2.723. non quo multa parum simili sint praedita forma, 2.724. sed quia non volgo paria omnibus omnia constant. 2.725. semina cum porro distent, differre necessust 2.726. intervalla vias conexus pondera plagas 2.727. concursus motus; quae non animalia solum 2.728. corpora seiungunt, sed terras ac mare totum 2.729. secernunt caelumque a terris omne retentant. 3.94. Primum animum dico, mentem quem saepe vocamus, 3.95. in quo consilium vitae regimenque locatum est, 3.96. esse hominis partem nihilo minus ac manus et pes 3.97. atque oculei partes animantis totius extant. 3.98. sensum animi certa non esse in parte locatum, 3.99. verum habitum quendam vitalem corporis esse, 3.100. harmoniam Grai quam dicunt, quod faciat nos 3.101. vivere cum sensu, nulla cum in parte siet mens; 3.102. ut bona saepe valetudo cum dicitur esse 3.103. corporis, et non est tamen haec pars ulla valentis, 3.104. sic animi sensum non certa parte reponunt; 3.105. magno opere in quo mi diversi errare videntur. 3.106. Saepe itaque, in promptu corpus quod cernitur, aegret, 3.107. cum tamen ex alia laetamur parte latenti; 3.108. et retro fit ubi contra sit saepe vicissim, 3.109. cum miser ex animo laetatur corpore toto; 3.110. non alio pacto quam si, pes cum dolet aegri, 3.111. in nullo caput interea sit forte dolore. 3.112. Praeterea molli cum somno dedita membra 3.113. effusumque iacet sine sensu corpus honustum, 3.114. est aliud tamen in nobis quod tempore in illo 3.115. multimodis agitatur et omnis accipit in se 3.116. laetitiae motus et curas cordis iis. 3.117. Nunc animam quoque ut in membris cognoscere possis 3.118. esse neque harmonia corpus sentire solere, 3.119. principio fit uti detracto corpore multo 3.120. saepe tamen nobis in membris vita moretur. 3.121. Atque eadem rursum, cum corpora pauca caloris 3.122. diffugere forasque per os est editus aeg aër , 3.123. deserit extemplo venas atque ossa relinquit; 3.124. noscere ut hinc possis non aequas omnia partis 3.125. corpora habere neque ex aequo fulcire salutem, 3.126. sed magis haec, venti quae sunt calidique vaporis 3.127. semina, curare in membris ut vita moretur. 3.128. est igitur calor ac ventus vitalis in ipso 3.129. corpore, qui nobis moribundos deserit artus. 3.130. quapropter quoniam est animi natura reperta 3.131. atque animae quasi pars hominis, redde harmoniai 3.132. nomen, ad organicos alto delatum Heliconi, 3.133. sive aliunde ipsi porro traxere et in illam 3.134. transtulerunt, proprio quae tum res nomine egebat. 3.135. quidquid id est, habeant: tu cetera percipe dicta. 3.232. tenvis enim quaedam moribundos deserit aura 3.233. mixta vapore, vapor porro trahit aera aëra secum; 3.234. nec calor est quisquam, cui non sit mixtus et aer aër ; 3.235. rara quod eius enim constat natura, necessest 3.236. aeris aëris inter eum primordia multa moveri. 3.242. adtribuatur; east omnino nominis expers; 3.847. nec, si materiem nostram collegerit aetas 3.848. post obitum rursumque redegerit ut sita nunc est, 3.849. atque iterum nobis fuerint data lumina vitae, 3.850. pertineat quicquam tamen ad nos id quoque factum, 3.851. interrupta semel cum sit repetentia nostri. 3.852. et nunc nil ad nos de nobis attinet, ante 3.853. qui fuimus, neque iam de illis nos adficit angor. 3.854. nam cum respicias inmensi temporis omne 3.855. praeteritum spatium, tum motus materiai 3.856. multimodi quam sint, facile hoc adcredere possis, 3.857. semina saepe in eodem, ut nunc sunt, ordine posta 3.858. haec eadem, quibus e nunc nos sumus, ante fuisse. 3.859. nec memori tamen id quimus reprehendere mente; 3.860. inter enim iectast vitai pausa vageque 3.861. deerrarunt passim motus ab sensibus omnes. 3.862. debet enim, misere si forte aegreque futurumst; 3.863. ipse quoque esse in eo tum tempore, cui male possit 3.864. accidere. id quoniam mors eximit, esseque prohibet 3.865. illum cui possint incommoda conciliari, 3.866. scire licet nobis nihil esse in morte timendum 3.867. nec miserum fieri qui non est posse, neque hilum 3.868. differre an nullo fuerit iam tempore natus, 3.869. mortalem vitam mors cum inmortalis ademit. 4.26. Sed quoniam docui cunctarum exordia rerum 4.27. qualia sint et quam variis distantia formis 4.28. sponte sua volitent aeterno percita motu 4.29. quoque modo possit res ex his quaeque creari, 4.30. nunc agere incipiam tibi quod vehementer ad has res 4.31. attinet esse ea quae rerum simulacra vocamus, 4.32. quae quasi membranae vel cortex nominitandast, 4.50. in sua discessum dederint primordia quaeque. 4.59. et vituli cum membranas de corpore summo 4.337. E tenebris autem quae sunt in luce tuemur 4.338. propterea quia, cum propior caliginis aer aër 4.339. ater init oculos prior et possedit apertos, 4.340. insequitur candens confestim lucidus aer aër , 4.341. qui quasi purgat eos ac nigras discutit umbras 4.342. aeris aëris illius; nam multis partibus hic est 4.343. mobilior multisque minutior et mage pollens. 4.344. qui simul atque vias oculorum luce replevit 4.345. atque pate fecit, quas ante obsederat aer aër 4.346. ATER , continuo rerum simulacra secuntur, 4.347. quae sita sunt in luce, lacessuntque ut videamus. 4.348. quod contra facere in tenebris e luce nequimus 4.349. propterea quia posterior caliginis aer aër 4.350. crassior insequitur, qui cuncta foramina complet 4.351. obsiditque vias oculorum, ne simulacra 4.352. possint ullarum rerum coniecta moveri. 4.379. Nec tamen hic oculos falli concedimus hilum. 4.380. nam quo cumque loco sit lux atque umbra tueri 4.381. illorum est; eadem vero sint lumina necne, 4.382. umbraque quae fuit hic eadem nunc transeat illuc, 4.383. an potius fiat paulo quod diximus ante, 4.384. hoc animi demum ratio discernere debet, 4.385. nec possunt oculi naturam noscere rerum. 4.386. proinde animi vitium hoc oculis adfingere noli. 4.387. Qua vehimur navi, fertur, cum stare videtur; 4.388. quae manet in statione, ea praeter creditur ire. 4.389. et fugere ad puppim colles campique videntur, 4.390. quos agimus praeter navem velisque volamus. 4.391. Sidera cessare aetheriis adfixa cavernis 4.392. cuncta videntur, et adsiduo sunt omnia motu, 4.393. quandoquidem longos obitus exorta revisunt, 4.394. cum permensa suo sunt caelum corpore claro. 4.395. solque pari ratione manere et luna videtur 4.396. in statione, ea quae ferri res indicat ipsa. 4.397. Exstantisque procul medio de gurgite montis 4.398. classibus inter quos liber patet exitus ingens, 4.399. insula coniunctis tamen ex his una videtur. 4.400. atria versari et circum cursare columnae 4.401. usque adeo fit uti pueris videantur, ubi ipsi 4.402. desierunt verti, vix ut iam credere possint 4.403. non supra sese ruere omnia tecta minari. 4.404. Iamque rubrum tremulis iubar ignibus erigere alte 4.405. cum coeptat natura supraque extollere montes, 4.406. quos tibi tum supra sol montis esse videtur 4.407. comminus ipse suo contingens fervidus igni, 4.408. vix absunt nobis missus bis mille sagittae, 4.409. vix etiam cursus quingentos saepe veruti; 4.410. inter eos solemque iacent immania ponti 4.411. aequora substrata aetheriis ingentibus oris, 4.412. interiectaque sunt terrarum milia multa, 4.413. quae variae retinent gentes et saecla ferarum. 4.414. At coniectus aquae digitum non altior unum, 4.415. qui lapides inter sistit per strata viarum, 4.416. despectum praebet sub terras inpete tanto, 4.417. a terris quantum caeli patet altus hiatus, 4.418. nubila despicere et caelum ut videare videre, 4.419. corpora mirande sub terras abdita caelo. 4.420. Denique ubi in medio nobis ecus acer obhaesit 4.421. flumine et in rapidas amnis despeximus undas, 4.422. stantis equi corpus transversum ferre videtur 4.423. vis et in adversum flumen contrudere raptim, 4.424. et quo cumque oculos traiecimus omnia ferri 4.425. et fluere adsimili nobis ratione videntur. 4.426. Porticus aequali quamvis est denique ductu 4.427. stansque in perpetuum paribus suffulta columnis, 4.428. longa tamen parte ab summa cum tota videtur, 4.429. paulatim trahit angusti fastigia coni, 4.430. tecta solo iungens atque omnia dextera laevis 4.431. donec in obscurum coni conduxit acumen. 4.432. In pelago nautis ex undis ortus in undis 4.433. sol fit uti videatur obire et condere lumen; 4.434. quippe ubi nil aliud nisi aquam caelumque tuentur; 4.435. ne leviter credas labefactari undique sensus. 4.436. at maris ignaris in portu clauda videntur 4.437. navigia aplustris fractis obnitier undis. 4.438. nam quae cumque supra rorem salis edita pars est 4.439. remorum, recta est, et recta superne guberna; 4.440. quae demersa liquore obeunt, refracta videntur 4.441. omnia converti sursumque supina reverti 4.442. et reflexa prope in summo fluitare liquore. 4.443. Raraque per caelum cum venti nubila portant 4.444. tempore nocturno, tum splendida signa videntur 4.445. labier adversum nimbos atque ire superne 4.446. longe aliam in partem ac vera ratione feruntur 4.447. At si forte oculo manus uni subdita supter 4.448. pressit eum, quodam sensu fit uti videantur 4.449. omnia quae tuimur fieri tum bina tuendo, 4.450. bina lucernarum florentia lumina flammis 4.451. binaque per totas aedis geminare supellex 4.452. et duplicis hominum facies et corpora bina. 4.453. Denique cum suavi devinxit membra sopore 4.454. somnus et in summa corpus iacet omne quiete, 4.455. tum vigilare tamen nobis et membra movere 4.456. nostra videmur, et in noctis caligine caeca 4.457. cernere censemus solem lumenque diurnum, 4.458. conclusoque loco caelum mare flumina montis 4.459. mutare et campos pedibus transire videmur, 4.460. et sonitus audire, severa silentia noctis 4.461. undique cum constent, et reddere dicta tacentes. 4.462. Cetera de genere hoc mirande multa videmus, 4.463. quae violare fidem quasi sensibus omnia quaerunt, 4.464. ne quiquam, quoniam pars horum maxima fallit 4.465. propter opinatus animi, quos addimus ipsi, 4.466. pro visis ut sint quae non sunt sensibus visa; 4.467. nam nihil aegrius est quam res secernere apertas 4.468. ab dubiis, animus quas ab se protinus addit. 4.469. Denique nil sciri siquis putat, id quoque nescit 4.470. an sciri possit, quoniam nil scire fatetur. 4.471. hunc igitur contra minuam contendere causam, 4.472. qui capite ipse suo in statuit vestigia sese. 4.473. et tamen hoc quoque uti concedam scire, at id ipsum 4.474. quaeram, cum in rebus veri nil viderit ante, 4.475. unde sciat quid sit scire et nescire vicissim, 4.476. notitiam veri quae res falsique crearit 4.477. et dubium certo quae res differre probarit. 4.478. invenies primis ab sensibus esse creatam 4.479. notitiem veri neque sensus posse refelli. 4.480. nam maiore fide debet reperirier illud, 4.481. sponte sua veris quod possit vincere falsa. 4.482. quid maiore fide porro quam sensus haberi 4.483. debet? an ab sensu falso ratio orta valebit 4.484. dicere eos contra, quae tota ab sensibus orta est? 4.485. qui nisi sunt veri, ratio quoque falsa fit omnis. 4.486. An poterunt oculos aures reprehendere, an aures 4.487. tactus? an hunc porro tactum sapor arguet oris, 4.488. an confutabunt nares oculive revincent? 4.489. non, ut opinor, ita est. nam seorsum cuique potestas 4.490. divisast, sua vis cuiquest, ideoque necesse est 4.491. et quod molle sit et gelidum fervensve videre 4.492. et seorsum varios rerum sentire colores 4.493. et quae cumque coloribus sint coniuncta necessest. 4.494. seorsus item sapor oris habet vim, seorsus odores 4.495. nascuntur, seorsum sonitus. ideoque necesse est 4.496. non possint alios alii convincere sensus. 4.497. nec porro poterunt ipsi reprehendere sese, 4.498. aequa fides quoniam debebit semper haberi. 4.499. proinde quod in quoquest his visum tempore, verumst. 4.500. Et si non poterit ratio dissolvere causam, 4.501. cur ea quae fuerint iuxtim quadrata, procul sint 4.502. visa rutunda, tamen praestat rationis egentem 4.503. reddere mendose causas utriusque figurae, 4.504. quam manibus manifesta suis emittere quoquam 4.505. et violare fidem primam et convellere tota 4.506. fundamenta quibus nixatur vita salusque. 4.507. non modo enim ratio ruat omnis, vita quoque ipsa 4.508. concidat extemplo, nisi credere sensibus ausis 4.509. praecipitisque locos vitare et cetera quae sint 4.510. in genere hoc fugienda, sequi contraria quae sint. 4.511. illa tibi est igitur verborum copia cassa 4.512. omnis, quae contra sensus instructa paratast. 4.513. Denique ut in fabrica, si pravast regula prima, 4.514. normaque si fallax rectis regionibus exit, 4.515. et libella aliqua si ex parti claudicat hilum, 4.516. omnia mendose fieri atque obstipa necessu est 4.517. prava cubantia prona supina atque absona tecta, 4.518. iam ruere ut quaedam videantur velle, ruantque 4.519. prodita iudiciis fallacibus omnia primis, 4.520. sic igitur ratio tibi rerum prava necessest 4.521. falsaque sit, falsis quae cumque ab sensibus ortast. 4.522. Nunc alii sensus quo pacto quisque suam rem 4.523. sentiat, haud quaquam ratio scruposa relicta est. 4.524. Principio auditur sonus et vox omnis, in auris 4.525. insinuata suo pepulere ubi corpore sensum. 4.526. corpoream quoque enim vocem constare fatendumst 4.527. et sonitum, quoniam possunt inpellere sensus. 4.528. Praeterea radit vox fauces saepe facitque 4.529. asperiora foras gradiens arteria clamor, 4.530. quippe per angustum turba maiore coorta 4.531. ire foras ubi coeperunt primordia vocum. 4.532. scilicet expletis quoque ianua raditur oris. 4.533. haud igitur dubiumst quin voces verbaque constent 4.534. corporeis e principiis, ut laedere possint. 4.535. nec te fallit item quid corporis auferat et quid 4.536. detrahat ex hominum nervis ac viribus ipsis 4.537. perpetuus sermo nigrai noctis ad umbram 4.538. aurorae perductus ab exoriente nitore, 4.539. praesertim si cum summost clamore profusus. 4.540. ergo corpoream vocem constare necessest, 4.541. multa loquens quoniam amittit de corpore partem. 4.542. Asperitas autem vocis fit ab asperitate 4.543. principiorum et item levor levore creatur; 4.544. nec simili penetrant auris primordia forma, 4.545. cum tuba depresso graviter sub murmure mugit 4.546. et reboat raucum retro cita barbita bombum, 4.547. et iam Dauliades natae hortis ex Heliconis 4.548. cum liquidam tollunt lugubri voce querellam. 4.549. Hasce igitur penitus voces cum corpore nostro 4.550. exprimimus rectoque foras emittimus ore, 4.551. mobilis articulat nervorum daedala lingua, 4.552. formaturaque labrorum pro parte figurat. 4.553. hoc ubi non longum spatiumst unde illa profecta 4.554. perveniat vox quaeque, necessest verba quoque ipsa 4.555. plane exaudiri discernique articulatim; 4.556. servat enim formaturam servatque figuram. 4.557. at si inter positum spatium sit longius aequo, 4.558. aera aëra per multum confundi verba necessest 4.559. et conturbari vocem, dum transvolat auras. 4.560. ergo fit, sonitum ut possis sentire neque illam 4.561. internoscere, verborum sententia quae sit; 4.562. usque adeo confusa venit vox inque pedita. 4.563. Praeterea verbum saepe unum perciet auris 4.564. omnibus in populo missum praeconis ab ore. 4.565. in multas igitur voces vox una repente 4.566. diffugit, in privas quoniam se dividit auris 4.567. obsigs formam verbis clarumque sonorem. 4.568. at quae pars vocum non auris incidit ipsas, 4.569. praeter lata perit frustra diffusa per auras. 4.570. pars solidis adlisa locis reiecta sonorem 4.571. reddit et inter dum frustratur imagine verbi. 4.572. Quae bene cum videas, rationem reddere possis 4.573. tute tibi atque aliis, quo pacto per loca sola 4.574. saxa paris formas verborum ex ordine reddant. 4.575. palantis comites com montis inter opacos 4.576. quaerimus et magna dispersos voce ciemus. 4.577. sex etiam aut septem loca vidi reddere vocis, 4.578. unam cum iaceres: ita colles collibus ipsi 4.579. verba repulsantes iterabant dicta referri. 4.580. haec loca capripedes Satyros Nymphasque tenere 4.581. finitimi fingunt et Faunos esse locuntur, 4.582. quorum noctivago strepitu ludoque iocanti 4.583. adfirmant volgo taciturna silentia rumpi 4.584. chordarumque sonos fieri dulcisque querellas, 4.585. tibia quas fundit digitis pulsata canentum, 4.586. et genus agricolum late sentiscere, quom Pan 4.587. pinea semiferi capitis velamina quassans 4.588. unco saepe labro calamos percurrit hiantis, 4.589. fistula silvestrem ne cesset fundere musam. 4.590. cetera de genere hoc monstra ac portenta loquontur, 4.591. ne loca deserta ab divis quoque forte putentur 4.592. sola tenere. ideo iactant miracula dictis 4.593. aut aliqua ratione alia ducuntur, ut omne 4.594. humanum genus est avidum nimis auricularum. 4.595. Quod super est, non est mirandum qua ratione, 4.596. per loca quae nequeunt oculi res cernere apertas, 4.597. haec loca per voces veniant aurisque lacessant, 4.598. conloquium clausis foribus quoque saepe videmus; 4.599. ni mirum quia vox per flexa foramina rerum 4.600. incolumis transire potest, simulacra renutant; 4.601. perscinduntur enim, nisi recta foramina trat, 4.602. qualia sunt vitrei, species qua travolat omnis. 4.603. praeterea partis in cunctas dividitur vox, 4.604. ex aliis aliae quoniam gignuntur, ubi una 4.605. dissuluit semel in multas exorta, quasi ignis 4.606. saepe solet scintilla suos se spargere in ignis. 4.607. ergo replentur loca vocibus abdita retro, 4.608. omnia quae circum fervunt sonituque cientur. 4.609. at simulacra viis derectis omnia tendunt, 4.610. ut sunt missa semel; qua propter cernere nemo 4.611. saepe supra potis est, at voces accipere extra. 4.612. et tamen ipsa quoque haec, dum transit clausa domorum 4.613. vox optunditur atque auris confusa penetrat 4.614. et sonitum potius quam verba audire videmur. 4.615. Hoc, qui sentimus sucum, lingua atque palatum 4.616. plusculum habent in se rationis, plus operai. 4.617. principio sucum sentimus in ore, cibum cum 4.618. mandendo exprimimus, ceu plenam spongiam aquai 4.619. siquis forte manu premere ac siccare coepit coëpit . 4.620. inde quod exprimimus per caulas omne palati 4.621. diditur et rarae per flexa foramina linguae, 4.622. hoc ubi levia sunt matis corpora suci, 4.623. suaviter attingunt et suaviter omnia tractant 4.624. umida linguai circum sudantia templa; 4.625. at contra pungunt sensum lacerantque coorta, 4.626. quanto quaeque magis sunt asperitate repleta. 4.627. deinde voluptas est e suco fine palati; 4.628. cum vero deorsum per fauces praecipitavit, 4.629. nulla voluptas est, dum diditur omnis in artus; 4.630. nec refert quicquam quo victu corpus alatur, 4.631. dum modo quod capias concoctum didere possis 4.632. artubus et stomachi tumidum servare tenorem. 4.633. Nunc aliis alius qui sit cibus ut videamus, 4.634. expediam, quareve, aliis quod triste et amarumst, 4.635. hoc tamen esse aliis possit perdulce videri, 4.636. tantaque in his rebus distantia differitasque est, 4.637. ut quod aliis cibus est aliis fuat acre venenum; 4.638. est itaque ut serpens, hominis quae tacta salivis 4.639. disperit ac sese mandendo conficit ipsa. 4.640. praeterea nobis veratrum est acre venenum, 4.641. at capris adipes et cocturnicibus auget. 4.642. id quibus ut fiat rebus cognoscere possis, 4.643. principio meminisse decet quae diximus ante, 4.644. semina multimodis in rebus mixta teneri. 4.645. porro omnes quae cumque cibum capiunt animantes, 4.646. ut sunt dissimiles extrinsecus et generatim 4.647. extima membrorum circumcaesura coercet coërcet , 4.648. proinde et seminibus constant variantque figura. 4.649. semina cum porro distent, differre necessest 4.650. intervalla viasque, foramina quae perhibemus, 4.651. omnibus in membris et in ore ipsoque palato. 4.652. esse minora igitur quaedam maioraque debent, 4.653. esse triquetra aliis, aliis quadrata necessest, 4.654. multa rutunda, modis multis multangula quaedam. 4.655. namque figurarum ratio ut motusque reposcunt, 4.656. proinde foraminibus debent differe figurae 4.657. et variare viae proinde ac textura coercet coërcet . 4.658. hoc ubi quod suave est aliis aliis fit amarum, 4.659. illi, cui suave est, levissima corpora debent 4.660. contractabiliter caulas intrare palati, 4.661. at contra quibus est eadem res intus acerba, 4.662. aspera ni mirum penetrant hamataque fauces. 4.663. nunc facile est ex his rebus cognoscere quaeque. 4.664. quippe ubi cui febris bili superante coorta est 4.665. aut alia ratione aliquast vis excita morbi, 4.666. perturbatur ibi iam totum corpus et omnes 4.667. commutantur ibi positurae principiorum; 4.668. fit prius ad sensum ut quae corpora conveniebant 4.669. nunc non conveniant, et cetera sint magis apta, 4.670. quae penetrata queunt sensum progignere acerbum; 4.671. utraque enim sunt in mellis commixta sapore; 4.672. id quod iam supera tibi saepe ostendimus ante. 4.673. Nunc age, quo pacto naris adiectus odoris 4.674. tangat agam. primum res multas esse necessest 4.675. unde fluens volvat varius se fluctus odorum, 4.676. et fluere et mitti volgo spargique putandumst; 4.677. verum aliis alius magis est animantibus aptus, 4.678. dissimilis propter formas. ideoque per auras 4.679. mellis apes quamvis longe ducuntur odore, 4.680. volturiique cadaveribus; tum fissa ferarum 4.681. ungula quo tulerit gressum promissa canum vis 4.682. ducit, et humanum longe praesentit odorem 4.683. Romulidarum arcis servator, candidus anser. 4.684. sic aliis alius nidor datus ad sua quemque 4.685. pabula ducit et a taetro resilire veneno 4.686. cogit, eoque modo servantur saecla ferarum. 4.687. Hic odor ipse igitur, naris qui cumque lacessit, 4.688. est alio ut possit permitti longius alter; 4.689. sed tamen haud quisquam tam longe fertur eorum 4.690. quam sonitus, quam vox, mitto iam dicere quam res 4.691. quae feriunt oculorum acies visumque lacessunt. 4.692. errabundus enim tarde venit ac perit ante 4.693. paulatim facilis distractus in aeris aëris auras; 4.694. ex alto primum quia vix emittitur ex re; 4.695. nam penitus fluere atque recedere rebus odores 4.696. significat quod fracta magis redolere videntur 4.697. omnia, quod contrita, quod igni conlabefacta. 4.698. deinde videre licet maioribus esse creatum 4.699. principiis quam vox, quoniam per saxea saepta 4.700. non penetrat, qua vox volgo sonitusque feruntur. 4.701. quare etiam quod olet non tam facile esse videbis 4.702. investigare in qua sit regione locatum; 4.703. refrigescit enim cunctando plaga per auras 4.704. nec calida ad sensum decurrunt nuntia rerum. 4.705. errant saepe canes itaque et vestigia quaerunt. 4.722. Nunc age, quae moveant animum res accipe, et unde 4.723. quae veniunt veniant in mentem percipe paucis. 4.724. principio hoc dico, rerum simulacra vagari 4.725. multa modis multis in cunctas undique partis 4.726. tenvia, quae facile inter se iunguntur in auris, 4.727. obvia cum veniunt, ut aranea bratteaque auri. 4.728. quippe etenim multo magis haec sunt tenvia textu 4.729. quam quae percipiunt oculos visumque lacessunt, 4.730. corporis haec quoniam penetrant per rara cientque 4.731. tenvem animi naturam intus sensumque lacessunt. 4.732. Centauros itaque et Scyllarum membra videmus 4.733. Cerbereasque canum facies simulacraque eorum 4.734. quorum morte obita tellus amplectitur ossa; 4.735. omnigenus quoniam passim simulacra feruntur, 4.736. partim sponte sua quae fiunt aere aëre in ipso, 4.737. partim quae variis ab rebus cumque recedunt 4.738. et quae confiunt ex horum facta figuris. 4.739. nam certe ex vivo Centauri non fit imago, 4.740. nulla fuit quoniam talis natura animata; 4.741. verum ubi equi atque hominis casu convenit imago, 4.742. haerescit facile extemplo, quod diximus ante, 4.743. propter subtilem naturam et tenvia texta. 4.744. cetera de genere hoc eadem ratione creantur. 4.745. quae cum mobiliter summa levitate feruntur, 4.746. ut prius ostendi, facile uno commovet ictu 4.747. quae libet una animum nobis subtilis imago; 4.748. tenvis enim mens est et mire mobilis ipsa. 4.749. haec fieri ut memoro, facile hinc cognoscere possis. 4.750. quatinus hoc simile est illi, quod mente videmus 4.751. atque oculis, simili fieri ratione necessest. 4.752. Nunc igitur docui quoniam me forte leonum 4.753. cernere per simulacra, oculos quae cumque lacessunt, 4.754. scire licet mentem simili ratione moveri 4.755. per simulacra leonum et cetera quae videt aeque 4.756. nec minus atque oculi, nisi quod mage tenvia cernit. 4.757. nec ratione alia, cum somnus membra profudit, 4.758. mens animi vigilat, nisi quod simulacra lacessunt 4.759. haec eadem nostros animos quae cum vigilamus, 4.760. usque adeo, certe ut videamur cernere eum quem 4.761. rellicta vita iam mors et terra potitast. 4.762. hoc ideo fieri cogit natura, quod omnes 4.763. corporis offecti sensus per membra quiescunt 4.764. nec possunt falsum veris convincere rebus. 4.765. praeterea meminisse iacet languetque sopore, 4.766. nec dissentit eum mortis letique potitum 4.767. iam pridem, quem mens vivom se cernere credit. 4.768. quod super est, non est mirum simulacra moveri 4.769. bracchiaque in numerum iactare et cetera membra; 4.770. nam fit ut in somnis facere hoc videatur imago. 4.771. quippe, ubi prima perit alioque est altera nata 4.772. inde statu, prior hic gestum mutasse videtur. 4.773. scilicet id fieri celeri ratione putandumst: 4.774. tanta est mobilitas et rerum copia tanta 4.775. tantaque sensibili quovis est tempore in uno 4.776. copia particularum, ut possit suppeditare. 5.146. Illud item non est ut possis credere, sedes 5.147. esse deum sanctas in mundi partibus ullis. 5.148. tenvis enim natura deum longeque remota 5.149. sensibus ab nostris animi vix mente videtur; 5.150. quae quoniam manuum tactum suffugit et ictum, 5.151. tactile nil nobis quod sit contingere debet; 5.152. tangere enim non quit quod tangi non licet ipsum. 5.153. quare etiam sedes quoque nostris sedibus esse 5.154. dissimiles debent, tenues de corpore eorum; 5.1136. Ergo regibus occisis subversa iacebat 5.1137. pristina maiestas soliorum et sceptra superba, 5.1138. et capitis summi praeclarum insigne cruentum 5.1139. sub pedibus vulgi magnum lugebat honorem; 5.1140. nam cupide conculcatur nimis ante metutum. 5.1141. res itaque ad summam faecem turbasque redibat, 5.1142. imperium sibi cum ac summatum quisque petebat. 5.1143. inde magistratum partim docuere creare 5.1144. iuraque constituere, ut vellent legibus uti. 5.1145. nam genus humanum, defessum vi colere aevom, 5.1146. ex inimicitiis languebat; quo magis ipsum 5.1147. sponte sua cecidit sub leges artaque iura. 5.1148. acrius ex ira quod enim se quisque parabat 5.1149. ulcisci quam nunc concessumst legibus aequis, 5.1150. hanc ob rem est homines pertaesum vi colere aevom. 5.1151. inde metus maculat poenarum praemia vitae. 5.1152. circumretit enim vis atque iniuria quemque 5.1153. atque unde exortast, ad eum plerumque revertit, 5.1154. nec facilest placidam ac pacatam degere vitam 5.1155. qui violat factis communia foedera pacis. 5.1156. etsi fallit enim divom genus humanumque, 5.1157. perpetuo tamen id fore clam diffidere debet; 5.1158. quippe ubi se multi per somnia saepe loquentes 5.1159. aut morbo delirantes protraxe ferantur 5.1160. et celata mala in medium et peccata dedisse. 5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1194. O genus infelix humanum, talia divis 5.1195. cum tribuit facta atque iras adiunxit acerbas! 5.1196. quantos tum gemitus ipsi sibi, quantaque nobis 5.1197. volnera, quas lacrimas peperere minoribus nostris! 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 5.1211. temptat enim dubiam mentem rationis egestas, 5.1212. ecquae nam fuerit mundi genitalis origo, 5.1213. et simul ecquae sit finis, quoad moenia mundi 5.1214. et taciti motus hunc possint ferre laborem, 5.1215. an divinitus aeterna donata salute 5.1216. perpetuo possint aevi labentia tractu 5.1217. inmensi validas aevi contemnere viris. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent? 6.68. quos miseri credunt, ignari quid queat esse, 6.69. quid nequeat, finita potestas denique cuique
73. Philo of Alexandria, Who Is The Heir, 55 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 278
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."
74. Philo of Alexandria, On The Decalogue, 147, 35, 66-69, 80 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 139
75. Philo of Alexandria, On The Life of Moses, 2.211-2.212 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sense perception,, and deuteronomy •sense perception,, distrust of Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 123, 124
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. 2.212. But, giving up their time wholly to the study of philosophy, not of that sort of philosophy which wordcatchers and sophists, seek to reduce to a system, selling doctrines and reasonings as they would any other vendible thing in the market. Men who (O you earth and sun!
76. Horace, Letters, 2.182-2.207 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 131
77. Philo of Alexandria, On The Virtues, 12 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sense perception,, and deuteronomy •sense perception,, distrust of Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 123
12. for these last see only the surfaces of the things presented to them, and require light from without to enable them to do that, but the intellect penetrates into the inmost recesses of bodies, closely surveying and investigating the whole of them, and each separate part, and also the natures of those incorporeal things, which the external senses are unable to contemplate at all. For the mind may almost be said to possess all the acuteness of vision of the eye, without being in need of any spurious light, but being in itself a star, and as it were a sort of representation or copy of the heavenly bodies:
78. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sense perception Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
79. Livy, History, 9.30.5 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18
80. Philo of Alexandria, That God Is Unchangeable, 35-37, 39-48, 38 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 271
38. for at the time of the winter solstice their leaves wither and fall to the ground; and the eyes, as they are called by the agricultural labourers, which appear on the young shoots, close up like the eyes of animals, and all the mouths which are calculated to send forth young buds, are bound up; their internal nature being at that time confined and quiet, in order that, when it has taken breath, like a wrestler who has gone through a little preliminary exercise, and having again collected its appropriate strength, it may return again to its customary operations. And this happens at the seasons of both spring and summer,
81. Philo of Alexandria, On The Creation of The World, 66 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 278
66. And it was on this account that of all living creatures God created fishes first, inasmuch as they partake of corporeal substance in a greater degree than they partake of soul, being in a manner animals and not animals, moving soulless things, having a sort of semblance of soul diffused through them for no object beyond that of keeping their bodies live (just as they say that salt preserves meat), in order that they may not easily be destroyed. And after the fishes, he created winged and terrestrial animals: for these are endowed with a higher degree of sensation, and from their formation show that the properties of their animating principle are of a higher order. But after all the rest, then, as has been said before, he created man, to whom he gave that admirable endowment of mind--the soul, if I may so call it, of the soul, as being like the pupil to the eye; for those who most accurately investigate the natures of things affirm, that it is the pupil which is the eye of the eye. XXII.
82. Sallust, Historiae, 2.28, 2.70 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 225
83. Dionysius of Halycarnassus, Roman Antiquities, 7.72 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 225
7.72. 1.  Before beginning the games the principal magistrates conducted a procession in honour of the gods from the Capitol through the Forum to the Circus Maximus. Those who led the procession were, first, the Romans' sons who were nearing manhood and were of an age to bear a part in this ceremony, who rode on horseback if their fathers were entitled by their fortunes to be knights, while the others, who were destined to serve in the infantry, went on foot, the former in squadrons and troops, and the latter in divisions and companies, as if they were going to school; this was done in order that strangers might see the number and beauty of the youths of the commonwealth who were approaching manhood.,2.  These were followed by charioteers, some of whom drove four horses abreast, some two, and others rode unyoked horses. After them came the contestants in both the light and the heavy games, their whole bodies naked except their loins. This custom continued even to my time at Rome, as it was originally practised by the Greeks; but it is now abolished in Greece, the Lacedaemonians having put an end to it.,3.  The first man who undertook to strip and ran naked at Olympia, at the fifteenth Olympiad, was Acanthus the Lacedaemonian. Before that time, it seems, all the Greeks had been ashamed to appear entirely naked in the games, as Homer, the most credible and the most ancient of all witnesses, shows when he represents the heroes as girding up their loins. At any rate, when he is describing the wrestling-match of Aias and Odysseus at the funeral of Patroclus, he says: And then the twain with loins well girt stepped forth Into the lists. ,4.  And he makes this still plainer in the Odyssey upon the occasion of the boxing-match between Irus and Odysseus, in these verses: He spake, and all approved; Odysseus then His rags girt round his loins, and showed his thighs So fair and stout; broad shoulders too and chest And brawny arms there stood revealed. And when he introduces the beggar as no longer willing to engage but declining the combat through fear, he says: They spake, and Irus' heart was sorely stirred; Yet even so the suitors girt his loins By force and led him forward. Thus it is plain that the Romans, who preserve this ancient Greek custom to this day, did not learn it from us afterwards nor even change it in the course of time, as we have done.,5.  The contestants were followed by numerous bands of dancers arranged in three divisions, the first consisting of men, the second of youths, and the third of boys. These were accompanied by flute-players, who used ancient flutes that were small and short, as is done even to this day, and by lyre-players, who plucked ivory lyres of seven strings and the instruments called barbita. The use of these has ceased in my time among the Greeks, though traditional with them, but is preserved by the Romans in all their ancient sacrificial ceremonies. ,6.  The dancers were dressed in scarlet tunics girded with bronze cinctures, wore swords suspended at their sides, and carried spears of shorter than average length; the men also had bronze helmets adorned with conspicuous crests and plumes. Each group was led by one man who gave the figures of the dance to the rest, taking the lead in representing their warlike and rapid movements, usually in the proceleusmatic rhythms.,7.  This also was in fact a very ancient Greek institution — I mean the armed dance called the Pyrrhic — whether it was Athena who first began to lead bands of dancers and to dance in arms over the destruction of the Titans in order to celebrate the victory by this manifestation of her joy, or whether it was the Curetes who introduced it still earlier when, acting as nurses to Zeus, they strove to amuse him by the clashing of arms and the rhythmic movements of their limbs, as the legend has it.,8.  The antiquity of this dance also, as one native to the Greeks, is made clear by Homer, not only in many other places, but particularly in describing the fashioning of the shield which he says Hephaestus presented to Achilles. For, having represented on it two cities, one blessed with peace, the other suffering from war, in the one on which he bestows the happier fate, describing festivals, marriages, and merriment, as one would naturally expect, he says among other things: Youths whirled around in joyous dance, with sound of flute and harp; and, standing at their doors, Admiring women on the pageant gazed. ,9.  And again, in describing another Cretan band of dancers, consisting of youths and maidens, with which the shield was adorned, he speaks in this manner: And on it, too, the famous craftsman wrought, With cunning workmanship, a dancing-floor, Like that which Daedalus in Cnossus wide For fair-haired Ariadnê shaped. And there Bright youths and many-suitored maidens danced While laying each on other's wrists their hands. And in describing the dress of these dancers, in order to show us that the males danced in arms, he says: The maidens garlands wore, the striplings swords of gold, which proudly hung from silver belts. And when he introduces the leaders of the dance who gave the rhythm to the rest and began it, he writes: And great the throng which stood about the dance, Enjoying it; and tumblers twain did whirl Amid the throng as prelude to the song. ,10.  But it is not alone from the warlike and serious dance of these bands which the Romans employed in their sacrificial ceremonies and processions that one may observe their kinship to the Greeks, but also from that which is of a mocking and ribald nature. For after the armed dancers others marched in procession impersonating satyrs and portraying the Greek dance called sicinnis. Those who represented Sileni were dressed in shaggy tunics, called by some chortaioi, and in mantles of flowers of every sort; and those who represented satyrs wore girdles and goatskins, and on their heads manes that stood upright, with other things of like nature. These mocked and mimicked the serious movements of the others, turning them into laughter-provoking performances.,11.  The triumphal entrances also show that raillery and fun-making in the manner of satyrs were an ancient practice native to the Romans; for the soldiers who take part in the triumphs are allowed to satirise and ridicule the most distinguished men, including even the generals, in the same manner as those who ride in procession in carts at Athens; the soldiers once jested in prose as they clowned, but now they sing improvised verses.,12.  And even at the funerals of illustrious persons I have seen, along with the other participants, bands of dancers impersonating satyrs who preceded the bier and imitated in their motions the dance called sicinnis, and particularly at the funerals of the rich. This jesting and dancing in the manner of satyrs, then, was not the invention either of the Ligurians, of the Umbrians, or of any other barbarians who dwelt in Italy, but of the Greeks; but I fear I should prove tiresome to some of my readers if I endeavoured to confirm by more arguments a thing that is generally conceded. ,13.  After these bands of dancers came a throng of lyre-players and many flute-players, and after them the persons who carried the censers in which perfumes and frankincense were burned along the whole route of the procession, also the men who bore the show-vessels made of silver and gold, both those that were sacred owing to the gods and those that belonged to the state. Last of all in the procession came the images of the gods, borne on men's shoulders, showing the same likenesses as those made by the Greeks and having the same dress, the same symbols, and the same gifts which tradition says each of them invented and bestowed on mankind. These were the images not only of Jupiter, Juno, Minerva, Neptune, and of the rest whom the Greeks reckon among the twelve gods, but also of those still more ancient from whom legend says the twelve were sprung, namely, Saturn, Ops, Themis, Latona, the Parcae, Mnemosynê, and all the rest to whom temples and holy places are dedicated among the Greeks; and also of those whom legend represents as living later, after Jupiter took over the sovereignty, such as Proserpina, Lucina, the Nymphs, the Muses, the Seasons, the Graces, Liber, and the demigods whose souls after they had left their mortal bodies are said to have ascended to Heaven and to have obtained the same honours as the gods, such as Hercules, Aesculapius, Castor and Pollux, Helen, Pan, and countless others.,14.  Yet if those who founded Rome and instituted this festival were barbarians, how could they properly worship all the gods and other divinities of the Greeks and scorn their own ancestral gods? Or let someone show us any other people besides the Greeks among whom these rites are traditional, and then let him censure this demonstration as unsound.,15.  After the procession was ended the consuls and the priests whose function it was presently sacrificed oxen; and the manner of performing the sacrifices was the same as with us. For after washing their hands they purified the victims with clear water and sprinkled corn on their heads, after which they prayed and then gave orders to their assistants to sacrifice them. Some of these assistants, while the victim was still standing, struck it on the temple with a club, and others received it upon the sacrificial knives as it fell. After this they flayed it and cut it up, taking off a piece from each of the inwards and also from every limb as a first-offering, which they sprinkled with grits of spelt and carried in baskets to the officiating priests. These placed them on the altars, and making a fire under them, poured wine over them while they were burning.,16.  It is easy to see from Homer's poems that every one of these ceremonies was performed according to the customs established by the Greeks with reference to sacrifices. For he introduces the heroes washing their hands and using barley grits, where he said: Then washed their hands and took up barley-grains. And also cutting off the hair from the head of the victim and placing it on the fire, writing thus: And he, the rite beginning, cast some hairs, Plucked from the victim's head, upon the fire. He also represents them as striking the foreheads of the victims with clubs and stabbing them when they had fallen, as at the sacrifice of Eumaeus: Beginning then the rite, with limb of oak â€” One he had left when cleaving wood — he smote The boar, which straightway yielded up his life; And next his throat they cut and singed his hide. ,17.  And also at taking the first offerings from the inwards and from the limbs as well and sprinkling them with barley-meal and burning them upon the altars, as at that same sacrifice: Then made the swineherd slices of raw meat, Beginning with a cut from every limb, And wrapping them in rich fat, cast them all Upon the fire, first sprinkling barley-meal. ,18.  These rites I am acquainted with from having seen the Romans perform them at their sacrifices even in my time; and contented with this single proof, I have become convinced that the founders of Rome were not barbarians, but Greeks who had come together out of many places. It is possible, indeed, that some barbarians also may observe a few customs relating to sacrifices and festivals in the same manner as the Greeks, but that they should do everything in the same way is hard to believe. It now remains for me to give a brief account of the games which the Romans performed after the procession. The first was a race of four-horse chariots, two-horse chariots, and of unyoked horses, as has been the custom among the Greeks, both anciently at Olympia and down to the present.
84. New Testament, 2 Corinthians, 5.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •epistemology, through sense perception •sense perception, hearing •sense perception, rehabilitation of Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 147
5.1. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς.
85. New Testament, Galatians, 1.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sense perception, hearing •sense perception, rehabilitation of Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 144
1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood,
86. Cornutus, De Natura Deorum, 35 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sense perception,, and impressions Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 118
87. Pliny The Elder, Natural History, 28.3.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18
88. Plutarch, Aemilius Paulus, 32-34 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 127
89. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •perception, lucretius’ epicurean theory of perception/the senses Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 40
420b. and the others they believe have come into being, and will suffer dissolution. "As for the scoffing and sneers of the Epicureans which they dare to employ against Providence also, calling it nothing but a myth, we need have no fear. We, on the other hand, say that their 'Infinity' is a myth, which among so many worlds has not one that is directed by divine reason, but will have them all produced by spontaneous generation and concretion. If there is need for laughter in philosophy, we should laugh at these spirits, dumb, blind, and soulless, which they shepherd for boundless cycles of years, and which make their returning appearance everywhere, some floating away from the bodies of persons still living,
90. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 289
91. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 394
382c. Wherefore the Divine is no worse represented in these animals than in works of bronze and stone which are alike subject to destruction and disfiguration, and by their nature are void of all perception and comprehension. This, then, is what Imost approve in the accounts that are given regarding the animals held in honour. As for the robes, those of Isis are variegated in their colours; for her power is concerned with matter which becomes everything and receives everything, light and darkness, day and night, fire and water, life and death, beginning and end. But the robe of Osiris has no shading or variety in its colour, but only one single colour like to light. For the beginning is combined with nothing else, and that which is primary and conceptual is without admixture; wherefore, when they have once taken off the robe of Osiris,
92. New Testament, Luke, 7.36-7.50, 23.34 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sense perception,, and knowledge of christ •sense perception,, and satan •sense perception,, and pain Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 169, 173
7.36. Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετʼ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 7.37. Καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου; κομίσασα ἀλάβαστρον μύρου 7.38. καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῷ μύρῳ. 7.39. Ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων Οὗτος εἰ ἦν [ὁ] προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 7.40. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ Διδάσκαλε, εἰπέ, φησίν. δύο χρεοφιλέται ἦσαν δανιστῇ τινί· 7.41. ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 7.42. μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν πλεῖον ἀγαπήσει αὐτόν; 7.43. ἀποκριθεὶς Σίμων εἶπεν Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ Ὀρθῶς ἔκρινας. 7.44. καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη Βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας· αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν. 7.45. φίλημά μοι οὐκ ἔδωκας· αὕτη δὲ ἀφʼ ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας. 7.46. ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας· αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου. 7.47. οὗ χάριν, λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ. 7.48. εἶπεν δὲ αὐτῇ Ἀφέωνταί σου αἱ ἁμαρτίαι. 7.49. καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 7.50. εἶπεν δὲ πρὸς τὴν γυναῖκα Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην. 23.34. ⟦ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.⟧ διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλῆρον. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner." 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on." 7.41. "A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most?" 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly." 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." 7.48. He said to her, "Your sins are forgiven." 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?" 7.50. He said to the woman, "Your faith has saved you. Go in peace." 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots.
93. New Testament, Matthew, 20.30, 25.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •democritus, theory of sense perception •origen of alexandria,, and sense perception •sense perception Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 21; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123
20.30. καὶ ἰδοὺ δύο τυφλοὶ καθήμενοι παρὰ τὴν ὁδόν, ἀκούσαντες ὅτι Ἰησοῦς παράγει, ἔκραξαν λέγοντες Κύριε, ἐλέησον ἡμᾶς, υἱὸς Δαυείδ. 25.15. καὶ ᾧ μὲν ἔδωκεν πέντε τάλαντα ᾧ δὲ δύο ᾧ δὲ ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. 20.30. Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David!" 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey.
94. Plutarch, Roman Questions, 55 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18
95. Plutarch, Sertorius, 22.2-22.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 225
22.2. ἔτι δὲ νικήσας ποτὲ μάχῃ τὸν Σερτώριον οὕτως ἐπήρθη καὶ τὴν εὐτυχίαν ἠγάπησεν ὥστε αὐτοκράτωρ ἀναγορευθῆναι, θυσίαις δʼ αὐτὸν αἱ πόλεις ἐπιφοιτῶντα καὶ βωμοῖς ἐδέχοντο. λέγεται δὲ καὶ στεφάνων ἀναδέσεις προσίεσθαι καὶ δείπνων σοβαρωτέρων ὑποδοχάς, ἐν οἷς ἐσθῆτα θριαμβικὴν ἔχων ἔπινε, καὶ Νῖκαι πεποιημέναι διʼ ὀργάνων ἐπιδρόμων χρύσεα τρόπαια καὶ στεφάνους διαφέρουσαι κατήγοντο, καὶ χοροὶ παίδων καὶ γυναικῶν ἐπινικίους ὕμνους ᾖδον εἰς αὐτόν. 22.3. ἐφʼ οἷς εἰκότως ἦν καταγέλαστος, εἰ δραπέτην Σύλλα καὶ λείψανον τῆς Κάρβωνος φυγῆς ἀποκαλῶν τὸν Σερτώριον οὕτω κεχαύνωται καὶ περιχαρὴς γέγονεν, ὑποχωρήσαντος αὐτοῦ περιγενόμενος. μεγαλοφροσύνης δὲ τοῦ Σερτωρίου πρῶτον μὲν τὸ τοὺς φεύγοντας ἀπὸ Ῥώμης βουλευτὰς καὶ παρʼ αὐτῷ διατρίβοντας σύγκλητον ἀναγορεῦσαι, 22.2. 22.3.
96. Seneca The Younger, Oedipus, 300-301, 303-350, 302 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 225
97. New Testament, John, 1.1-1.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •democritus, theory of sense perception Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God.
98. Seneca The Younger, Letters, 121.11, 121.13, 124.13-124.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) •sense perception,, and impressions Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 118; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 278
99. New Testament, Romans, 1.20 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sense perception, as unreliable Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 125
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, 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.
100. New Testament, Hebrews, 1.3 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sense perception, as unreliable •sense perception, sight Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 127
1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
101. Plutarch, Placita Philosophorum (874D-911C), 5.4.2-5.4.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •perception, sense organs Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 173
102. Theon Aelius, Exercises, 8 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sense perception, sight Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 131
103. Aelius Aristides, Sacred Tales, 1.7.17, 4.5.7 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 49
104. Numenius of Apamea, Fragments, 41, 17 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 219
105. Athenaeus, The Learned Banquet, 5.196-5.203, 6.274 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18, 131
106. Lucian, Sacrifices, 1.8-1.10, 1.12-1.13 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 137
107. Alcinous, Handbook of Platonism, 9.163.24-9.163.31 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •senses, sensation, see perception particulars Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121
108. Numenius of Apamea, Fragments, 41, 17 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 219
109. Galen, On The Powers of Foods, 5.281 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 141
110. Sextus, Outlines of Pyrrhonism, 1.3, 1.213, 1.226 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •atomism, and sense perception Found in books: Wolfsdorf (2020), Early Greek Ethics, 683
111. Sextus, Against The Mathematicians, 1.11, 1.13, 7.87-7.88, 7.135-7.136, 7.248, 7.258, 8.56, 8.184-8.185 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •(sense) perception •atomism, and sense perception •democritus, theory of sense perception Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123, 124; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 51, 54, 63, 226; Wolfsdorf (2020), Early Greek Ethics, 683, 688
112. Alexander of Aphrodisias, Commentary On De Sensu, 8.12-8.13 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •perception, sense organs Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 130
113. Origen, On First Principles, 3.3 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •origen of alexandria,, and sense perception •sense perception Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 21
114. Origen, Commentary On Matthew, 12.19, 16.10 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •democritus, theory of sense perception Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123
12.19. It is necessary, therefore, to the proclamation of Jesus as Christ, that He should be proclaimed as crucified; and the proclamation that Jesus was the Christ does not seem to me so defective when any of His other miracles is passed over in silence, as when the fact of His crucifixion is passed over. Wherefore, reserving the more perfect proclamation of the things concerning Him by the Apostles, He commanded His disciples that they should tell no man that He was the Christ; and He prepared them to say that He was the Christ crucified and risen from the dead, when He began not only to say, nor even to advance to the point of teaching merely, but to show Matthew 16:21 to His disciples that He must go to Jerusalem, etc.; for attend to the expression show; because just as sensible things are said to be shown so the things spoken by Him to His disciples are said to be shown by Jesus. And I do not think that each of the things seen was shown to those who saw Him suffering many things in body from the elders of the people, with such clearness as was the rational demonstration about Him to the disciples.
115. Origen, Commentary On John, 2.9.66, 32.27.338 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •democritus, theory of sense perception •origen of alexandria,, and sense perception •sense perception Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 21; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123
116. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •origen of alexandria,, and sense perception •sense perception Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 21
117. Origen, Homilies On Psalms, 77.8.4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •democritus, theory of sense perception Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 123
118. Plotinus, Enneads, a b c d\n0 1.6.5.57 1.6.5.57 1 6 \n1 1.6.5.56 1.6.5.56 1 6 \n2 1.6.5.55 1.6.5.55 1 6 \n3 4.8.2.46 4.8.2.46 4 8 \n4 4.8.2.45 4.8.2.45 4 8 \n.. ... ... .. .. \n57 3.5[50]9.32 3.5[50]9.32 3 5[50]9\n58 7 7 7 None \n59 3.1[3]6 3.1[3]6 3 1[3]6 \n60 2.3[52]7 2.3[52]7 2 3[52]7\n61 8 8 8 None \n\n[62 rows x 4 columns] (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 18
119. Iamblichus, Concerning The Mysteries, 3.9, 10.2, 286.14-287.3 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: nan nan nan
120. Diogenes Laertius, Lives of The Philosophers, 6.53, 7.46, 9.45, 9.61, 9.67, 9.72, 9.79, 9.111-9.112 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •(sense) perception •atomism, and sense perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 52, 53, 62, 77, 226; Wolfsdorf (2020), Early Greek Ethics, 683, 684
6.53. Noticing a good-looking youth lying in an exposed position, he nudged him and cried, Up, man, up, lest some foe thrust a dart into thy back! To one who was feasting lavishly he said:Short-liv'd thou'lt be, my son, by what thou – buy'st.As Plato was conversing about Ideas and using the nouns tablehood and cuphood, he said, Table and cup I see; but your tablehood and cuphood, Plato, I can nowise see. That's readily accounted for, said Plato, for you have the eyes to see the visible table and cup; but not the understanding by which ideal tablehood and cuphood are discerned. 7.46. There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions. 9.45. All things happen by virtue of necessity, the vortex being the cause of the creation of all things, and this he calls necessity. The end of action is tranquillity, which is not identical with pleasure, as some by a false interpretation have understood, but a state in which the soul continues calm and strong, undisturbed by any fear or superstition or any other emotion. This he calls well-being and many other names. The qualities of things exist merely by convention; in nature there is nothing but atoms and void space. These, then, are his opinions.of his works Thrasylus has made an ordered catalogue, arranging them in fours, as he also arranged Plato's works. 9.61. 11. PYRRHOPyrrho of Elis was the son of Pleistarchus, as Diocles relates. According to Apollodorus in his Chronology, he was first a painter; then he studied under Stilpo's son Bryson: thus Alexander in his Successions of Philosophers. Afterwards he joined Anaxarchus, whom he accompanied on his travels everywhere so that he even forgathered with the Indian Gymnosophists and with the Magi. This led him to adopt a most noble philosophy, to quote Ascanius of Abdera, taking the form of agnosticism and suspension of judgement. He denied that anything was honourable or dishonourable, just or unjust. And so, universally, he held that there is nothing really existent, but custom and convention govern human action; for no single thing is in itself any more this than that. 9.67. They say that, when septic salves and surgical and caustic remedies were applied to a wound he had sustained, he did not so much as frown. Timon also portrays his disposition in the full account which he gives of him to Pytho. Philo of Athens, a friend of his, used to say that he was most fond of Democritus, and then of Homer, admiring him and continually repeating the lineAs leaves on trees, such is the life of man.He also admired Homer because he likened men to wasps, flies, and birds, and would quote these verses as well:Ay, friend, die thou; why thus thy fate deplore?Patroclus too, thy better, is no more,and all the passages which dwell on the unstable purpose, vain pursuits, and childish folly of man. 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. 9.111. There are also reputed works of his extending to twenty thousand verses which are mentioned by Antigonus of Carystus, who also wrote his life. There are three silli in which, from his point of view as a Sceptic, he abuses every one and lampoons the dogmatic philosophers, using the form of parody. In the first he speaks in the first person throughout, the second and third are in the form of dialogues; for he represents himself as questioning Xenophanes of Colophon about each philosopher in turn, while Xenophanes answers him; in the second he speaks of the more ancient philosophers, in the third of the later, which is why some have entitled it the Epilogue. 9.112. The first deals with the same subjects, except that the poem is a monologue. It begins as follows:Ye sophists, ye inquisitives, come! follow!He died at the age of nearly ninety, so we learn from Antigonus and from Sotion in his eleventh book. I have heard that he had only one eye; indeed he used to call himself a Cyclops. There was another Timon, the misanthrope.Now this philosopher, according to Antigonus, was very fond of gardens and preferred to mind his own affairs. At all events there is a story that Hieronymus the Peripatetic said of him, Just as with the Scythians those who are in flight shoot as well as those who pursue, so, among philosophers, some catch their disciples by pursuing them, some by fleeing from them, as for instance Timon.
121. Eusebius of Caesarea, Preparation For The Gospel, 14.18.1-14.18.5, 14.18.8-14.18.9 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •atomism, and sense perception •(sense) perception Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 51, 54; Wolfsdorf (2020), Early Greek Ethics, 683
122. Syrianus, In Aristotelis Metaphysica Commentaria, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 38.36-39.6, 82.2, 82.3, 82.4, 82.5, 82.6, 82.7, 82.8, 82.9, 82.10, 82.11, 82.12, 82.13, 82.20, 82.21, 82.22, 82.23, 82.24, 82.25, 82.26, 82.27, 82.28, 82.29, 107.5-108.4, 108.31-109.4, 114.2, 114.3, 114.4, 114.5, 114.6, 114.7, 114.8, 114.9, 114.10, 114.11, 114.12, 114.13, 117.8, 117.9, 117.10, 117.11, 117.12 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121
123. Aphthonius, Progymnasmata, 8 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sense perception, sight Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 131
124. Gregory of Nyssa, De Vita Mosis, 1.18, 1.24, 1.29, 2.15, 2.157, 2.162-2.169, 2.176-2.177, 2.203 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •sense perception, rehabilitation of •sense perception, as unreliable •sense perception, hearing •sense perception, sight •epistemology, through sense perception Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 127, 128, 139, 144, 146, 147, 148, 171
125. Paulinus of Nola, Carmina, 14 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •origen of alexandria,, and sense perception •plotinus,, and sense perception •sense perception Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 18, 21
126. Servius, Commentary On The Aeneid, 6.264 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 43
127. Synesius of Cyrene, On Dreams, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 289
128. Gregory of Nyssa, Life of Makrina, 10-12, 17, 29, 2 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 148, 149, 150
129. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 198.30-198.31 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 262
130. Augustine, The City of God, 6.10, 22.17, 22.24 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •senses, sight/vision/visual perception •plotinus,, and sense perception •resurrection body, and sense perception •sense perception,, and resurrection body Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 19, 155; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 138
6.10. That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences. 22.17. From the words, Till we all come to a perfect man, to the measure of the age of the fullness of Christ, Ephesians 4:13 and from the words, Conformed to the image of the Son of God, Romans 8:29 some conclude that women shall not rise women, but that all shall be men, because God made man only of earth, and woman of the man. For my part, they seem to be wiser who make no doubt that both sexes shall rise. For there shall be no lust, which is now the cause of confusion. For before they sinned, the man and the woman were naked, and were not ashamed. From those bodies, then, vice shall be withdrawn, while nature shall be preserved. And the sex of woman is not a vice, but nature. It shall then indeed be superior to carnal intercourse and child-bearing; nevertheless the female members shall remain adapted not to the old uses, but to a new beauty, which, so far from provoking lust, now extinct, shall excite praise to the wisdom and clemency of God, who both made what was not and delivered from corruption what He made. For at the beginning of the human race the woman was made of a rib taken from the side of the man while he slept; for it seemed fit that even then Christ and His Church should be foreshadowed in this event. For that sleep of the man was the death of Christ, whose side, as He hung lifeless upon the cross, was pierced with a spear, and there flowed from it blood and water, and these we know to be the sacraments by which the Church is built up. For Scripture used this very word, not saying He formed or framed, but built her up into a woman; Genesis 2:22 whence also the apostle speaks of the edification of the body of Christ, Ephesians 4:12 which is the Church. The woman, therefore, is a creature of God even as the man; but by her creation from man unity is commended; and the manner of her creation prefigured, as has been said, Christ and the Church. He, then, who created both sexes will restore both. Jesus Himself also, when asked by the Sadducees, who denied the resurrection, which of the seven brothers should have to marry the woman whom all in succession had taken to raise up seed to their brother, as the law enjoined, says, You err, not knowing the Scriptures nor the power of God. Matthew 22:29 And though it was a fit opportunity for His saying, She about whom you make inquiries shall herself be a man, and not a woman, He said nothing of the kind; but In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven. Matthew 22:30 They shall be equal to the angels in immortality and happiness, not in flesh, nor in resurrection, which the angels did not need, because they could not die. The Lord then denied that there would be in the resurrection, not women, but marriages; and He uttered this denial in circumstances in which the question mooted would have been more easily and speedily solved by denying that the female sex would exist, if this had in truth been foreknown by Him. But, indeed, He even affirmed that the sex should exist by saying, They shall not be given in marriage, which can only apply to females; Neither shall they marry, which applies to males. There shall therefore be those who are in this world accustomed to marry and be given in marriage, only they shall there make no such marriages. 22.24. But we must now contemplate the rich and countless blessings with which the goodness of God, who cares for all He has created, has filled this very misery of the human race, which reflects His retributive justice. That first blessing which He pronounced before the fall, when He said, Increase, and multiply, and replenish the earth, Genesis 1:28 He did not inhibit after man had sinned, but the fecundity originally bestowed remained in the condemned stock; and the vice of sin, which has involved us in the necessity of dying, has yet not deprived us of that wonderful power of seed, or rather of that still more marvellous power by which seed is produced, and which seems to be as it were inwrought and inwoven in the human body. But in this river, as I may call it, or torrent of the human race, both elements are carried along together - both the evil which is derived from him who begets, and the good which is bestowed by Him who creates us. In the original evil there are two things, sin and punishment; in the original good, there are two other things, propagation and conformation. But of the evils, of which the one, sin, arose from our audacity, and the other, punishment, from God's judgment, we have already said as much as suits our present purpose. I mean now to speak of the blessings which God has conferred or still confers upon our nature, vitiated and condemned as it is. For in condemning it He did not withdraw all that He had given it, else it had been annihilated; neither did He, in penally subjecting it to the devil, remove it beyond His own power; for not even the devil himself is outside of God's government, since the devil's nature subsists only by the supreme Creator who gives being to all that in any form exists. of these two blessings, then, which we have said flow from God's goodness, as from a fountain, towards our nature, vitiated by sin and condemned to punishment, the one, propagation, was conferred by God's benediction when He made those first works, from which He rested on the seventh day. But the other, conformation, is conferred in that work of His wherein He works hitherto. John 5:17 For were He to withdraw His efficacious power from things, they should neither be able to go on and complete the periods assigned to their measured movements, nor should they even continue in possession of that nature they were created in. God, then, so created man that He gave him what we may call fertility, whereby he might propagate other men, giving them a congenital capacity to propagate their kind, but not imposing on them any necessity to do so. This capacity God withdraws at pleasure from individuals, making them barren; but from the whole race He has not withdrawn the blessing of propagation once conferred. But though not withdrawn on account of sin, this power of propagation is not what it would have been had there been no sin. For since man placed in honor fell, he has become like the beasts, and generates as they do, though the little spark of reason, which was the image of God in him, has not been quite quenched. But if conformation were not added to propagation, there would be no reproduction of one's kind. For even though there were no such thing as copulation, and God wished to fill the earth with human inhabitants, He might create all these as He created one without the help of human generation. And, indeed, even as it is, those who copulate can generate nothing save by the creative energy of God. As, therefore, in respect of that spiritual growth whereby a man is formed to piety and righteousness, the apostle says, Neither is he that plants anything, neither he that waters, but God that gives the increase, 1 Corinthians 3:7 so also it must be said that it is not he that generates that is anything, but God that gives the essential form; that it is not the mother who carries and nurses the fruit of her womb that is anything, but God that gives the increase. For He alone, by that energy wherewith He works hitherto, causes the seed to develop, and to evolve from certain secret and invisible folds into the visible forms of beauty which we see. He alone, coupling and connecting in some wonderful fashion the spiritual and corporeal natures, the one to command, the other to obey, makes a living being. And this work of His is so great and wonderful, that not only man, who is a rational animal, and consequently more excellent than all other animals of the earth, but even the most diminutive insect, cannot be considered attentively without astonishment and without praising the Creator. It is He, then, who has given to the human soul a mind, in which reason and understanding lie as it were asleep during infancy, and as if they were not, destined, however, to be awakened and exercised as years increase, so as to become capable of knowledge and of receiving instruction, fit to understand what is true and to love what is good. It is by this capacity the soul drinks in wisdom, and becomes endowed with those virtues by which, in prudence, fortitude, temperance, and righteousness, it makes war upon error and the other inborn vices, and conquers them by fixing its desires upon no other object than the supreme and unchangeable Good. And even though this be not uniformly the result, yet who can competently utter or even conceive the grandeur of this work of the Almighty, and the unspeakable boon He has conferred upon our rational nature, by giving us even the capacity of such attainment? For over and above those arts which are called virtues, and which teach us how we may spend our life well, and attain to endless happiness - arts which are given to the children of the promise and the kingdom by the sole grace of God which is in Christ - has not the genius of man invented and applied countless astonishing arts, partly the result of necessity, partly the result of exuberant invention, so that this vigor of mind, which is so active in the discovery not merely of superfluous but even of dangerous and destructive things, betokens an inexhaustible wealth in the nature which can invent, learn, or employ such arts? What wonderful - one might say stupefying - advances has human industry made in the arts of weaving and building, of agriculture and navigation! With what endless variety are designs in pottery, painting, and sculpture produced, and with what skill executed! What wonderful spectacles are exhibited in the theatres, which those who have not seen them cannot credit! How skillful the contrivances for catching, killing, or taming wild beasts! And for the injury of men, also, how many kinds of poisons, weapons, engines of destruction, have been invented, while for the preservation or restoration of health the appliances and remedies are infinite! To provoke appetite and please the palate, what a variety of seasonings have been concocted! To express and gain entrance for thoughts, what a multitude and variety of signs there are, among which speaking and writing hold the first place! What ornaments has eloquence at command to delight the mind! What wealth of song is there to captivate the ear! How many musical instruments and strains of harmony have been devised! What skill has been attained in measures and numbers! With what sagacity have the movements and connections of the stars been discovered! Who could tell the thought that has been spent upon nature, even though, despairing of recounting it in detail, he endeavored only to give a general view of it? In fine, even the defense of errors and misapprehensions, which has illustrated the genius of heretics and philosophers, cannot be sufficiently declared. For at present it is the nature of the human mind which adorns this mortal life which we are extolling, and not the faith and the way of truth which lead to immortality. And since this great nature has certainly been created by the true and supreme God, who administers all things He has made with absolute power and justice, it could never have fallen into these miseries, nor have gone out of them to miseries eternal, - saving only those who are redeemed - had not an exceeding great sin been found in the first man from whom the rest have sprung. Moreover, even in the body, though it dies like that of the beasts, and is in many ways weaker than theirs, what goodness of God, what providence of the great Creator, is apparent! The organs of sense and the rest of the members, are not they so placed, the appearance, and form, and stature of the body as a whole, is it not so fashioned, as to indicate that it was made for the service of a reasonable soul? Man has not been created stooping towards the earth, like the irrational animals; but his bodily form, erect and looking heavenwards, admonishes him to mind the things that are above. Then the marvellous nimbleness which has been given to the tongue and the hands, fitting them to speak, and write, and execute so many duties, and practise so many arts, does it not prove the excellence of the soul for which such an assistant was provided? And even apart from its adaptation to the work required of it, there is such a symmetry in its various parts, and so beautiful a proportion maintained, that one is at a loss to decide whether, in creating the body, greater regard was paid to utility or to beauty. Assuredly no part of the body has been created for the sake of utility which does not also contribute something to its beauty. And this would be all the more apparent, if we knew more precisely how all its parts are connected and adapted to one another, and were not limited in our observations to what appears on the surface; for as to what is covered up and hidden from our view, the intricate web of veins and nerves, the vital parts of all that lies under the skin, no one can discover it. For although, with a cruel zeal for science, some medical men, who are called anatomists, have dissected the bodies of the dead, and sometimes even of sick persons who died under their knives, and have inhumanly pried into the secrets of the human body to learn the nature of the disease and its exact seat, and how it might be cured, yet those relations of which I speak, and which form the concord, or, as the Greeks call it, harmony, of the whole body outside and in, as of some instrument, no one has been able to discover, because no one has been audacious enough to seek for them. But if these could be known, then even the inward parts, which seem to have no beauty, would so delight us with their exquisite fitness, as to afford a profounder satisfaction to the mind - and the eyes are but its ministers - than the obvious beauty which gratifies the eye. There are some things, too, which have such a place in the body, that they obviously serve no useful purpose, but are solely for beauty, as e.g. the teats on a man's breast, or the beard on his face; for that this is for ornament, and not for protection, is proved by the bare faces of women, who ought rather, as the weaker sex, to enjoy such a defense. If, therefore, of all those members which are exposed to our view, there is certainly not one in which beauty is sacrificed to utility, while there are some which serve no purpose but only beauty, I think it can readily be concluded that in the creation of the human body comeliness was more regarded than necessity. In truth, necessity is a transitory thing; and the time is coming when we shall enjoy one another's beauty without any lust - a condition which will specially redound to the praise of the Creator, who, as it is said in the psalm, has put on praise and comeliness. How can I tell of the rest of creation, with all its beauty and utility, which the divine goodness has given to man to please his eye and serve his purposes, condemned though he is, and hurled into these labors and miseries? Shall I speak of the manifold and various loveliness of sky, and earth, and sea; of the plentiful supply and wonderful qualities of the light; of sun, moon, and stars; of the shade of trees; of the colors and perfume of flowers; of the multitude of birds, all differing in plumage and in song; of the variety of animals, of which the smallest in size are often the most wonderful - the works of ants and bees astonishing us more than the huge bodies of whales? Shall I speak of the sea, which itself is so grand a spectacle, when it arrays itself as it were in vestures of various colors, now running through every shade of green, and again becoming purple or blue? Is it not delightful to look at it in storm, and experience the soothing complacency which it inspires, by suggesting that we ourselves are not tossed and shipwrecked? What shall I say of the numberless kinds of food to alleviate hunger, and the variety of seasonings to stimulate appetite which are scattered everywhere by nature, and for which we are not indebted to the art of cookery? How many natural appliances are there for preserving and restoring health! How grateful is the alternation of day and night! How pleasant the breezes that cool the air! How abundant the supply of clothing furnished us by trees and animals! Who can enumerate all the blessings we enjoy? If I were to attempt to detail and unfold only these few which I have indicated in the mass, such an enumeration would fill a volume. And all these are but the solace of the wretched and condemned, not the rewards of the blessed. What then shall these rewards be, if such be the blessings of a condemned state? What will He give to those whom He has predestined to life, who has given such things even to those whom He has predestined to death? What blessings will He in the blessed life shower upon those for whom, even in this state of misery, He has been willing that His only-begotten Son should endure such sufferings even to death? Thus the apostle reasons concerning those who are predestined to that kingdom: He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also give us all things? Romans 8:32 When this promise is fulfilled, what shall we be? What blessings shall we receive in that kingdom, since already we have received as the pledge of them Christ's dying? In what condition shall the spirit of man be, when it has no longer any vice at all; when it neither yields to any, nor is in bondage to any, nor has to make war against any, but is perfected, and enjoys undisturbed peace with itself? Shall it not then know all things with certainty, and without any labor or error, when unhindered and joyfully it drinks the wisdom of God at the fountain-head? What shall the body be, when it is in every respect subject to the spirit, from which it shall draw a life so sufficient, as to stand in need of no other nutriment? For it shall no longer be animal, but spiritual, having indeed the substance of flesh, but without any fleshly corruption.
131. Marinus, Vita Proclus, 28 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 221
132. Anon., Apostolic Constitutions, 7.34 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •sense perception Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
133. Proclus, Commentary On Plato'S Republic, 2.3.8, 2.3.6, 2.3.9, 2.3.10, 2.3.5, 2.3.7, 2.8.10, 2.8.13, 2.8.12, 2.8.14, 2.8.11, 2.8.8, 2.8.15, 2.8.9, 2.99.13, 2.99.14, 2.325.29, 2.325.28, 2.325.26, 2.325.24, 2.325.27, 2.325.25, 10.4, 10.5, 10.6, 10.7, 10.8, 56.20-60.13, 59.20, 59.21, 59.22, 59.23, 59.24, 59.25, 59.26, 59.27, 62.6, 62.7, 62.8, 62.9, 72.15, 84.26, 233.3, 259.18, 259.19, 259.20, 259.21, 259.22, 295.22 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 200
134. Damaskios, In Phaedonem (Versio 1), 2.15, 417.1-417.2 (5th cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121
135. Proclus, Hypotyposis Astronomicarum Positionum, 1.1, 1.7, 1.8, 1.9, 2.18, 4.15-16, 4.20-4, 4.25, 5.20, 7.51-3, 7.52, 7.54, 7.57, 28.17, 146.7, 236.17-25, 236.20, 236.25-238.8, 238.17-20 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan
136. Proclus, In Platonis Timaeum Commentarii, 1.8.13-1.8.21, 1.36.7-1.36.14, 1.41.21, 1.202.15-1.202.16, 1.236.19, 1.249.12-1.249.27, 1.251.6-1.251.7, 1.413.20, 2.107.14-2.107.19, 2.138.17-2.138.23, 2.152.6-2.152.26, 2.154.10-2.154.12, 2.193.13-2.193.14, 3.44.25, 3.100.1-3.100.8, 3.259.1-3.259.27, 3.277, 3.279.14-3.279.19, 3.297.16-3.297.24 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 197
137. Proclus, On The Existence of Evils, 43.11 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 273
138. Proclus, In Platonis Parmenidem Commentarii, 3.784.16, 3.784.17, 3.784.13, 3.784.12, 3.784.14, 3.784.15, 3.784.20, 3.784.18, 3.784.19, 3.785.4-804.26, 3.787.21-788.8, 3.788.20-789.17, 3.791.21, 3.791.22, 3.791.21-795.6, 3.795.25-796.9, 3.796.10-797.2, 3.798.8, 3.798.9, 3.798.10, 3.798.11, 3.803.5-804.26, 3.828.25, 3.828.26, 3.828.24, 3.828.27, 3.828.28, 3.828.23, 3.828.22, 3.828.20, 3.828.19, 3.828.21, 3.831.17, 3.831.19, 3.831.18, 4.838.19, 4.838.20, 4.849.2, 4.849.3, 4.856.28, 4.856.26, 4.856.27, 4.856.25, 4.858.19, 4.858.18, 4.858.20, 4.858.17, 4.873.31-874.6, 4.880.9, 4.880.2, 4.880.3, 4.880.6, 4.880.5, 4.880.7, 4.880.4, 4.880.8, 4.883.12, 4.883.11, 4.883.13, 4.883.10, 4.888.28, 4.888.26, 4.888.24, 4.888.23, 4.888.27, 4.888.25, 4.888.14, 4.888.13, 4.888.17, 4.888.15, 4.888.16, 4.888.12, 4.888.21, 4.888.20, 4.888.22, 4.888.18, 4.888.19, 4.889.12, 4.889.13, 4.889.10, 4.889.11, 4.889.15, 4.889.14, 4.889.17, 4.889.16, 4.889.5, 4.889.6, 4.889.8, 4.889.7, 4.889.9, 4.890.3, 4.890.11, 4.890.10, 4.890.5, 4.890.6, 4.890.7, 4.890.8, 4.890.4, 4.890.9, 4.890.2, 4.891.16, 4.891.13, 4.891.14, 4.891.15, 4.893.18, 4.893.16, 4.893.17, 4.907.8, 4.907.9, 4.908.31, 4.908.21, 4.908.19, 4.908.20, 4.908.25, 4.908.22, 4.908.23, 4.908.24, 4.908.28, 4.908.29, 4.908.27, 4.908.26, 4.908.30, 4.910.15, 4.910.14, 4.910.17, 4.910.16, 4.910.13, 4.910.12, 4.910.24, 4.910.23, 4.910.25, 4.910.28, 4.910.27, 4.910.22, 4.910.26, 4.910.19, 4.910.18, 4.910.21, 4.910.20, 4.911.27-913.11, 4.912.26, 4.912.27, 4.912.28, 4.912.29, 4.912.25, 4.912.24, 4.912.23, 4.912.9, 4.912.10, 4.912.11, 4.912.17, 4.912.18, 4.912.19, 4.912.20, 4.912.21, 4.912.22, 4.912.13, 4.912.14, 4.912.15, 4.912.12, 4.912.16, 4.915.16, 4.915.17, 4.915.18, 4.915.19, 4.915.20, 4.915.15, 4.915.14, 4.915.13, 4.915.21, 4.915.22, 4.915.23, 4.939.19, 4.939.15, 4.939.16, 4.939.17, 4.939.18, 4.944.9, 4.944.7, 4.944.6, 4.944.8, 4.944.14, 4.944.11, 4.944.12, 4.944.13, 4.944.15, 4.944.10, 4.944.16, 4.969.9-971.7, 4.973.12, 4.973.13, 4.973.18, 4.973.21, 4.973.17, 4.973.16, 4.973.19, 4.973.23, 4.973.20, 4.973.22, 4.973.15, 4.973.14, 4.983.3, 4.983.4, 4.983.2, 4.983.1, 4.983.13, 4.983.5, 4.983.9, 4.983.10, 4.983.8, 4.983.12, 4.983.6, 4.983.7, 4.983.11, 4.983.14, 5.985.31-986.6, 6.1111.13, 6.1111.14, 646.2-647.18, 707.8, 707.9, 707.10, 707.11, 707.12, 707.13, 707.14, 707.15, 707.16, 707.17, 707.18, 709.5, 709.6, 709.7, 709.8, 709.9, 709.10, 709.11 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 117
139. Proclus, In Primum Euclidis Librum Commentarius, 19.22, 22.17, 36.12-37.26, 38.1, 42.2, 51.4, 51.5, 69.14, 69.15, 69.16, 69.17, 69.18, 69.19, 108.10, 108.11, 108.12, 108.13, 108.14, 108.15, 108.16, 153.17, 153.18, 153.19, 155.8, 155.9, 181.4, 181.5, 181.6, 181.7, 181.8, 181.9, 181.10, 181.11, 181.12, 181.13, 181.14, 181.15, 184.14, 184.15, 185.19, 185.20, 185.21, 185.22, 185.23, 185.24, 185.25, 191.21, 191.22, 191.23, 191.23-192.1, 191.24, 191.25, 192.8, 192.25, 203.1, 203.2, 203.3, 203.4, 203.5, 361.11-363.18 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 182
140. Proclus, Institutio Theologica, 18, 23, 24, 28, 33, 56, 66, 67, 68, 69, 70, 71, 72, 73, 74, 81, 92.13-16, 97, 99, 100, 101, 103, 108, 109, 110, 114, 118, 124, 125, 173, 184, 185, 190, 195, 202, 209 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 219
141. Proclus, Theologia Platonica ( ), 1.16, 1.22, 1.24, 3.9, 3.11, 3.22, 4.14, 5.18, 5.30, 35.19-24, 44.8-45.6, 64.25-65.7, 80.4273, 81.15, 101.20-3, 112.25-8 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan
142. Proclus, In Platonis Alcibiadem, 22.13-22.18 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 191
143. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, 41.1-41.20 (6th cent. CE - 6th cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 289
144. Olympiodorus The Younger of Alexandria, In Platonis Phaedonem Commentaria, 12.1 (6th cent. CE - 6th cent. CE)  Tagged with subjects: •senses, sensation, see perception particulars Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121
145. Eriugena, De Divisione Naturae, 2.23  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
147. August., Conf., 1.20, 7.17  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 10
148. Aristotle, Som., None  Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 6
149. Empedocles, Peri Phuseos, Frag., None  Tagged with subjects: •perception, lucretius’ epicurean theory of perception/the senses Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 36
152. Valerius Maximus, Memorable Deeds And Sayings, 2.5.4  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18
153. Gregory of Nyssa, De Hominis Opificio, 13  Tagged with subjects: •sense perception, rehabilitation of Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149
154. Seneca, De Superst., 36  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 138
155. Sat. Men., Fragments, 290  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 132
156. Apol., Met., 11.1.2, 11.3.4  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 394
157. Vergil, Aeneis, 2  Tagged with subjects: •perception, lucretius’ epicurean theory of perception/the senses Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 41
158. Anon., 2 Enoch, 30.9  Tagged with subjects: •sense perception Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 106
159. Epicurus, Letter To Herodotus, 64-65  Tagged with subjects: •nan Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 202
160. Epigraphy, Ogis, 458  Tagged with subjects: •senses, sight/vision/visual perception Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 225, 251, 268
161. Hermias, Commentary On Plato’S Philebus, 114.1-114.5  Tagged with subjects: •senses, sensation, see perception particulars Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 121
162. Suda, Stoic Fragments, 21, μ‎198  Tagged with subjects: •nan Found in books: nan nan
164. Xenocrates Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE)  Tagged with subjects: •sensible, the senses, sensation, see perception (realm/world) Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 110
166. Romanus Melodus, Cantica, None  Tagged with subjects: •nan Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 168
167. Philo, De Vita Moses, 33  Tagged with subjects: •sense perception, sight Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 137
168. Gregory of Nyssa, De Professione Christiana, 29.138.24-139.4  Tagged with subjects: •sense perception, as unreliable Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 125
169. Menander Rhetor, On Epideictic Speeches, 2.373.5-2.373.9  Tagged with subjects: •sense perception, sight Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 131
170. Gregory of Nyssa, Vita Gregorii Thaumaturgi, 15-17, 22-34, 47-48, 69, 65  Tagged with subjects: •nan Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 156
171. Nt, Matthew, 1.20-1.25  Tagged with subjects: •sense perception, rehabilitation of Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 149
172. Apol., Pl., 1.14  Tagged with subjects: •plato, on sense perception Found in books: Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 180
173. Apol., Met., 6.28.2, 11.17.5, 11.24.7  Tagged with subjects: •sense perception, and contemplation Found in books: Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 183
174. Hippocrates, De Victu, None  Tagged with subjects: •sense perception Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 172
175. Diocles Carystius, Fr., 177, 56, 78, 80  Tagged with subjects: •nan Found in books: van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 129
177. Anon, Anonymous Prolegomena To Plato'S Philosophy, 26.13-26.44  Tagged with subjects: •senses, sensation, see perception particulars Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 112
182. Anon., Psalms of Solomon, 12.1  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 141
184. Stobaeus, Eclogues, 1.48.7  Tagged with subjects: •sensation, sense,perception (αἴσθησις) Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 44
185. Polystratus, De Contemptu, 23.26-6.23  Tagged with subjects: •atomism, and sense perception Found in books: Wolfsdorf (2020), Early Greek Ethics, 684
186. Anon., Chaldean Oracles, 65.2  Tagged with subjects: •nan Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 217, 219
187. Hermias, Life of Isidore, 122  Tagged with subjects: •senses, sensation, see perception particulars Found in books: d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 182
188. Epicurus, Kuriai Doxai, 31-33  Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 684
189. Aetius, Opinions of The Philosophers, 5.4.2-5.4.3  Tagged with subjects: •perception, sense organs Found in books: King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 173
190. Gregory Thaumaturgus, In Origenem, 6-7  Tagged with subjects: •nan Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 110
191. Evagrius Ponticus, Antirrhetikos, 1.14, 2.1-2.2, 8.3  Tagged with subjects: •plotinus,, and sense perception •origen of alexandria,, and sense perception •sense perception Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 18, 19, 21
192. Stoic School, Stoicor. Veter. Fragm., 1.74, 1.150, 1.154, 1.499, 2.138, 2.171-2.172, 2.644, 2.806, 2.836, 2.885, 2.894  Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 43, 44, 57