1. Septuagint, Tobit, 12.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 111 | 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One." |
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2. Hebrew Bible, Proverbs, 2.1-2.11, 2.19, 3.18, 3.22, 11.30, 12.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 54; Rasimus (2009) 141| 2.1. "כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃", 2.1. "בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃", 2.2. "לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃", 2.2. "לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃", 2.3. "כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃", 2.4. "אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃", 2.5. "אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃", 2.6. "כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃", 2.7. "וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃", 2.8. "לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃", 2.9. "אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃", 2.11. "מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃", 2.19. "כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 3.22. "וְיִהְיוּ חַיִּים לְנַפְשֶׁךָ וְחֵן לְגַרְגְּרֹתֶיךָ׃", 12.12. "חָמַד רָשָׁע מְצוֹד רָעִים וְשֹׁרֶשׁ צַדִּיקִים יִתֵּן׃", | 2.1. "My son, if thou wilt receive my words, And lay up my commandments with thee;", 2.2. "So that thou make thine ear attend unto wisdom, And thy heart incline to discernment;", 2.3. "Yea, if thou call for understanding, And lift up thy voice for discernment;", 2.4. "If thou seek her as silver, And search for her as for hid treasures;", 2.5. "Then shalt thou understand the fear of the LORD, And find the knowledge of God.", 2.6. "For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;", 2.7. "He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;", 2.8. "That He may guard the paths of justice, And preserve the way of His godly ones. .", 2.9. "Then shalt thou understand righteousness and justice, And equity, yea, every good path.", 2.10. "For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;", 2.11. "Discretion shall watch over thee, Discernment shall guard thee;", 2.19. "None that go unto her return, Neither do they attain unto the paths of life;", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 3.22. "So shall they be life unto thy soul, And grace to thy neck.", 11.30. "The fruit of the righteous is a tree of life; And he that is wise winneth souls.", 12.12. "The wicked desireth the prey of evil men; But the root of the righteous yieldeth fruit.", |
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3. Hebrew Bible, Leviticus, 16.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 347, 348| 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", | 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", |
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4. Hebrew Bible, Exodus, 26.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 348, 356| 26.33. "וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃", | 26.33. "And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.", |
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| 5. Hebrew Bible, Genesis, 1, 1.14, 1.15, 1.16, 1.26, 1.27, 2, 2.7, 2.18, 2.18-3.21, 2.21, 2.22, 3, 3.20, 3.21, 3.24, 4, 5, 5.1, 5.2, 5.3, 5.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 369 |
| 6. Hebrew Bible, Psalms, 9190.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 90 |
7. Hebrew Bible, Job, 10.16-10.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 111| 10.16. "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא־בִי׃", 10.17. "תְּחַדֵּשׁ עֵדֶיךָ נֶגְדִּי וְתֶרֶב כַּעַשְׂךָ עִמָּדִי חֲלִיפוֹת וְצָבָא עִמִּי׃", | 10.16. "And if it exalt itself, Thou huntest me as a lion; And again Thou showest Thyself marvellous upon me.", 10.17. "Thou renewest Thy witnesses against me, And increasest Thine indignation upon me; Host succeeding host against me.", |
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8. Hebrew Bible, Hosea, 2.7, 5.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 124; Rasimus (2009) 111| 2.7. "כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃", 5.14. "כִּי אָנֹכִי כַשַּׁחַל לְאֶפְרַיִם וְכַכְּפִיר לְבֵית יְהוּדָה אֲנִי אֲנִי אֶטְרֹף וְאֵלֵךְ אֶשָּׂא וְאֵין מַצִּיל׃", | 2.7. "For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’", 5.14. "For I will be unto Ephraim as a lion, And as a young lion to the house of Judah; I, even I, will tear and go away, I will take away, and there shall be none to deliver.", |
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9. Hebrew Bible, Isaiah, 27.1, 38.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rasimus (2009) 87, 111| 27.1. "כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃", 27.1. "בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃", 38.13. "שִׁוִּיתִי עַד־בֹּקֶר כָּאֲרִי כֵּן יְשַׁבֵּר כָּל־עַצְמוֹתָי מִיּוֹם עַד־לַיְלָה תַּשְׁלִימֵנִי׃", | 27.1. "In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.", 38.13. "The more I make myself like unto a lion until morning, the more it breaketh all my bones; from day even to night wilt Thou make an end of me.", |
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10. Homer, Iliad, 8.14 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 526 | 8.14. / Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, |
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11. Hesiod, Theogony, 413-435, 437-455, 436 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 539 | 436. And Zeal first saw the light of day; and she |
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| 12. Hebrew Bible, Joshua, 24 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 587 |
| 13. Homer, Odyssey, 10.513, 24.1-24.14 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 534, 583 |
14. Hebrew Bible, Ezekiel, 1.10 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 111 | 1.10. "As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle.", |
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| 15. Heraclitus of Ephesus, Fragments, 25 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 352 |
| 16. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 135 |
| 17. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 584 |
| 18. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237 |
| 19. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 338, 559 |
| 20. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 528, 531 |
| 21. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 369, 372 |
| 22. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 549 |
| 23. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 135 |
| 24. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 347 |
| 25. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 335 |
| 26. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 335 |
| 27. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 135 |
| 28. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 448 |
29. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 135| 90d. καὶ περιφοραί· ταύταις δὴ συνεπόμενον ἕκαστον δεῖ, τὰς περὶ τὴν γένεσιν ἐν τῇ κεφαλῇ διεφθαρμένας ἡμῶν περιόδους ἐξορθοῦντα διὰ τὸ καταμανθάνειν τὰς τοῦ παντὸς ἁρμονίας τε καὶ περιφοράς, τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώποις ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον. | 90d. are the intellections and revolutions of the Universe. These each one of us should follow, rectifying the revolutions within our head, which were distorted at our birth, by learning the harmonies and revolutions of the Universe, and thereby making the part that thinks like unto the object of its thought, in accordance with its original nature, and having achieved this likeness attain finally to that goal of life which is set before men by the gods as the most good both for the present and for the time to come. |
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30. Herodotus, Histories, 4.8-4.10 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 87 | 4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus , settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia , where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. 4.9. When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.10. So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. |
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| 31. Heraclides Ponticus, Fragments, 98-99 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 485 |
| 32. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 602 |
| 33. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 485 |
| 34. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 433 |
| 35. Demosthenes, On The Crown, 18.260 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 216 |
| 36. Aristotle, Nicomachean Ethics, 317 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 552 |
37. Septuagint, Tobit, 12.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 111 | 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One." |
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| 38. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 135 |
| 39. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 237 |
| 40. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 557 |
| 41. Aristotle, Physics, 281 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 543, 551, 552 |
42. Anon., 1 Enoch, 20.5, 40.8-40.9 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rasimus (2009) 111 | 40.8. of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: 'Who are these four presences which I have 40.9. een and whose words I have heard and written down' And he said to me: 'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.' |
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| 43. Philodemus of Gadara, De Ira \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji (2000) 242 |
44. Cicero, Tusculan Disputations, 3.32-3.33, 3.52, 3.58, 3.77, 5.96 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 237, 238| 3.32. Sed est, isdem de rebus quod dici possit subtilius, si prius Epicuri sententiam viderimus. qui censet Epic. fr. 444 necesse esse omnis in aegritudine esse, qui se in malis esse arbitrentur, sive illa ante provisa et expectata sint sive inveteraverint. nam neque vetustate minui mala nec fieri praemeditata leviora, stultamque etiam esse meditationem futuri mali aut fortasse ne futuri quidem: satis esse odiosum malum omne, cum venisset; cum venisset ex conv. K 2 qui autem semper cogitavisset accidere posse aliquid adversi, ei fieri illud sempiternum malum; si vero ne futurum quidem sit, sit ex si V c frustra suscipi miseriam voluntariam; voluntariam add. GR 1 in fine pag. ita semper angi aut accipiendo aut cogitando malo. 3.33. Levationem autem aegritudinis in duabus rebus ponit, avocatione a cogitanda molestia et revocatione revocationem GKV 1 ad contemplandas voluptates. parere pareri GR 1 ( corr. 1 ) V 1 ( corr. 2 ) enim censet animum rationi posse et, quo illa ducat, sequi. vetat igitur ratio intueri molestias, abstrahit ab acerbis cogitationibus, hebetem habetem V 1 aciem ad miserias contemplandas facit; facit add. V c ( ante aciem We. ft. rectius cf. docere 220,13 sed cf. off. 1, 12 extr. al. ) om. cett. a quibus cum cecinit cecidit X corr. 2 receptui, inpellit receptuimpellit VHK c (receptaimp. K 1 )G 2 (receptum pellit 1 ) receptū impellit R rursum et incitat ad conspiciendas totaque mente contrectandas contractandas K ( ex -tes 1 ) H varias voluptates, vetat... 335, 4 voluptates H quibus ille et praeteritarum memoria et spe consequentium sapientis vitam refertam putat. refert amputat G 1 R 1 V 1 Haec nostro more nos diximus, Epicurii epicurei R c K 2 dicunt suo; sed quae quae ex qui V 2 dicant, videamus, quo modo, neglegamus. 3.52. qui tum aegritudinem censent existere, si necopinato quid evenerit. est id quidem magnum, ut supra supra p. 332, 6 dixi; etiam Chrysippo Chrys. fr. eth. 417 crysippo X ita videri scio, quod provisum ante non sit, id ferire ferire fieri X corr. V c aut 1 vehementius; sed non sunt in hoc hic in hoc G ( exp. 2 ) omnia. quamquam hostium et ante hostium add. V 2 non male repens adventus advetus G 1 R 1 V 1 magis aliquanto aliquando X corr. V c aut 1 conturbat quam expectatus, et maris subita tempestas quam ante provisa terret provisitaret K 1 navigantes vehementius, et eius modi sunt pleraque. sed cum diligenter necopinatorum naturam consideres, nihil aliud reperias repperias G R 1 V nisi omnia videri subita maiora, et quidem ob duas causas, primum quod, quanta sint quae accidunt, post accidunt V c in mg. add. : et qualia, cum repente accidunt ( non inepte cf. p. 345, 21 ) considerandi spatium non datur, deinde, cum cum tum G videtur praecaveri potuisse, si provisum esset, quasi culpa contractum malum aegritudinem acriorem facit. 3.58. similiter commemorandis exemplis orbitates quoque liberum liberorum V c praedicantur, eorumque, eorum quoque K 1 qui gravius ferunt, luctus aliorum exemplis leniuntur. sic perpessio ceterorum facit, ut ea quae acciderint multo minora maiora ex minora V c quam quanta sint existimata, videantur. ita fit, sensim cogitantibus ut, quantum sit ementita opinio, appareat. atque hoc idem et Telamo ille declarat: ego cum genui et Theseus: futuras mecum commentabar miserias tum morituros scivi et ei rei sustuli add. R 2, moriturum scivi V 3 et Anaxagoras: sciebam me genuisse mortalem. cf. p. 332, 9 sqq. hi enim omnes diu cogitantes de rebus humanis intellegebant eas nequaquam pro opinione volgi esse extimescendas. extimescendas KR 1 existimescendas R c G existimiscendas G 1 e corr. V et mihi quidem videtur idem fere accidere is qui ante meditantur, quod is quibus medetur dies, nisi quod ratio ratio V ratione GKR ( unde in hoc quae- dam 2? ) quaedam sanat illos, hos ipsa natura intellecto eo quod rem continet, illud illud continet X trp. B malum, quod opinatum sit esse maxumum, nequaquam esse tantum, ut vitam beatam possit evertere. 3.77. Erit igitur in consolationibus prima medicina docere aut nullum malum esse aut admodum parvum, altera et prius et om. G 1 de communi condicione vitae et proprie, propriae G 1 KVH ( sim. 358, 6 ) si quid sit de ipsius qui maereat disputandum, tertia tertiam H summam esse stultitiam frustra confici maerore, cum intellegas nihil nil G posse profici. nam Cleanthes cleantes X (24 GK 1 ) Cl. fr. 577 quidem sapientem consolatur, qui consolatione non eget. nihil enim enim om. G 1 esse malum, quod turpe non sit, si lugenti persuaseris, non tu illi luctum, sed stultitiam detraxeris; erit... 21 detraxeris ( sine 18 nam... 19 eget) H alienum autem tempus docendi. et tamen non satis mihi videtur vidisse hoc Cleanthes, suscipi aliquando aegritudinem posse ex eo ipso, quod esse summum malum Cleanthes suscipi... 24 Cleanthes om. K Cleanthes del. Ba. sed cf. Va. Op. 2, 130. 409 ipse fateatur. quid enim dicemus, cum Socrates Aisch. Socr. fr. 10 D. Aug. civ. 14, 8 Alcibiadi persuasisset, ut accepimus, eum nihil hominis esse nec quicquam inter Alcibiadem summo loco natum et quemvis baiolum interesse, cum se Alcibiades adflictaret lacrimansque Socrati supplex esset, ut sibi virtutem traderet turpitudinemque depelleret, illam ante dep. add. V 2 —quid dicemus, Cleanthe? acleanthe V (356, 23 cl. in r. V 2 ) o cleanthe Str. p. 58 tum tum ( cf. 356, 23 aliquando)] num edd. aegritudinem X corr. K 1 R c V 1 in illa re, quae aegritudine Alcibiadem adficiebat, mali nihil fuisse? 5.96. quocirca corpus gaudere tam diu, dum praesentem sentiret voluptatem, animum et praesentem percipere pariter cum corpore et prospicere venientem nec praeteritam praeterfluere sinere. ita perpetuas et contextas contestas ex contentas K c voluptates in sapiente fore semper, cum expectatio expectatione G 1 speratarum voluptatum cum cum add. Lb. perceptarum memoria iungeretur. | |
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45. Cicero, Republic, 6.9-6.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 249| 6.9. OMNIUM Cum in Africam venissem M'. Manilio consuli ad quartam legionem tribunus, ut scitis, militum, nihil mihi fuit potius, quam ut Masinissam convenirem regem, familiae nostrae iustis de causis amicissimum. Ad quem ut veni, conplexus me senex conlacrimavit aliquantoque post suspexit ad caelum et: Grates, inquit, tibi ago, summe Sol, vobisque, reliqui Caelites, quod, ante quam ex hac vita migro, conspicio in meo regno et his tectis P. Cornelium Scipionem, cuius ego nomine ipso recreor; itaque numquam ex animo meo discedit illius optimi atque invictissimi viri memoria. Deinde ego illum de suo regno, ille me de nostra re publica percontatus est, multisque verbis ultro citroque habitis ille nobis consumptus est dies. 6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae. 6.11. Videsne illam urbem, quae parere populo Romano coacta per me renovat pristina bella nec potest quiescere? (ostendebat autem Karthaginem de excelso et pleno stellarum illustri et claro quodam loco) ad quam tu oppugdam nunc venis paene miles. Hanc hoc biennio consul evertes, eritque cognomen id tibi per te partum, quod habes adhuc a nobis hereditarium. Cum autem Karthaginem deleveris, triumphum egeris censorque fueris et obieris legatus Aegyptum, Syriam, Asiam, Graeciam, deligere iterum consul absens bellumque maximum conficies, Numantiam excindes. Sed cum eris curru in Capitolium invectus, offendes rem publicam consiliis perturbatam nepotis mei. 6.12. Hic tu, Africane, ostendas oportebit patriae lumen animi, ingenii consiliique tui. Sed eius temporis ancipitem video quasi fatorum viam. Nam cum aetas tua septenos octiens solis anfractus reditusque converterit, duoque ii numeri, quorum uterque plenus alter altera de causa habetur, circuitu naturali summam tibi fatalem confecerint, in te unum atque in tuum nomen se tota convertet civitas, te senatus, te omnes boni, te socii, te Latini intuebuntur, tu eris unus, in quo nitatur civitatis salus, ac, ne multa, dictator rem publicam constituas oportet, si impias propinquorum manus effugeris. Hic cum exclamasset Laelius ingemuissentque vehementius ceteri, leniter arridens Scipio: St! quaeso, inquit, ne me e somno excitetis, et parumper audite cetera. 6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. 6.17. Quam cum magis intuerer, Quaeso, inquit Africanus, quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni; cui subiecti sunt septem, qui versantur retro contrario motu atque caelum; ex quibus unum globum possidet illa, quam in terris Saturniam nomit. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos, supra lunam sunt aeterna omnia. Nam ea, quae est media et nona, tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. 6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem. 6.20. Tum Africanus: Sentio, inquit, te sedem etiam nunc hominum ac domum contemplari; quae si tibi parva, ut est, ita videtur, haec caelestia semper spectato, illa humana contemnito. Tu enim quam celebritatem sermonis hominum aut quam expetendam consequi gloriam potes? Vides habitari in terra raris et angustis in locis et in ipsis quasi maculis, ubi habitatur, vastas solitudines interiectas, eosque, qui incolunt terram, non modo interruptos ita esse, ut nihil inter ipsos ab aliis ad alios manare possit, sed partim obliquos, partim transversos, partim etiam adversos stare vobis; a quibus expectare gloriam certe nullam potestis. 6.21. Cernis autem eandem terram quasi quibusdam redimitam et circumdatam cingulis, e quibus duos maxime inter se diversos et caeli verticibus ipsis ex utraque parte subnixos obriguisse pruina vides, medium autem illum et maximum solis ardore torreri. Duo sunt habitabiles, quorum australis ille, in quo qui insistunt, adversa vobis urgent vestigia, nihil ad vestrum genus; hic autem alter subiectus aquiloni, quem incolitis, cerne quam tenui vos parte contingat. Omnis enim terra, quae colitur a vobis, angustata verticibus, lateribus latior, parva quaedam insula est circumfusa illo mari, quod Atlanticum, quod magnum, quem Oceanum appellatis in terris, qui tamen tanto nomine quam sit parvus, vides. 6.22. Ex his ipsis cultis notisque terris num aut tuum aut cuiusquam nostrum nomen vel Caucasum hunc, quem cernis, transcendere potuit vel illum Gangen tranatare? Quis in reliquis orientis aut obeuntis solis ultimis aut aquilonis austrive partibus tuum nomen audiet? quibus amputatis cernis profecto quantis in angustiis vestra se gloria dilatari velit. Ipsi autem, qui de nobis loquuntur, quam loquentur diu? 6.23. Quin etiam si cupiat proles illa futurorum hominum deinceps laudes unius cuiusque nostrum a patribus acceptas posteris prodere, tamen propter eluviones exustionesque terrarum, quas accidere tempore certo necesse est, non modo non aeternam, sed ne diuturnam quidem gloriam adsequi possumus. Quid autem interest ab iis, qui postea nascentur, sermonem fore de te, cum ab iis nullus fuerit, qui ante nati sunt? 6.24. qui nec pauciores et certe meliores fuerunt viri, praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantum modo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam. 6.25. Quocirca si reditum in hunc locum desperaveris, in quo omnia sunt magnis et praestantibus viris, quanti tandem est ista hominum gloria, quae pertinere vix ad unius anni partem exiguam potest? Igitur alte spectare si voles atque hanc sedem et aeternam domum contueri, neque te sermonibus vulgi dedideris nec in praemiis humanis spem posueris rerum tuarum; suis te oportet inlecebris ipsa virtus trahat ad verum decus, quid de te alii loquantur, ipsi videant, sed loquentur tamen. Sermo autem omnis ille et angustiis cingitur iis regionum, quas vides, nec umquam de ullo perennis fuit et obruitur hominum interitu et oblivione posteritatis extinguitur. 6.26. Quae cum dixisset, Ego vero, inquam, Africane, siquidem bene meritis de patria quasi limes ad caeli aditum patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius. Et ille: Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, siquidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus; et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet. | |
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| 46. Cicero, On The Ends of Good And Evil, 1.12.41, 1.18.60 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 237, 238 |
| 47. Cicero, De Finibus, 1.12.41, 1.18.60 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 237, 238 |
| 48. Philo of Alexandria, On The Decalogue, 30 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 194 |
49. Philo of Alexandria, On The Life of Moses, 2.95-2.135 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 348, 349 | 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity |
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| 50. Philo of Alexandria, Allegorical Interpretation, 3.161 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 347 |
| 51. Philo of Alexandria, Questions On Genesis, 1.53, 4.110 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 194; Rasimus (2009) 165 |
52. Philo of Alexandria, On The Migration of Abraham, 192 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 344 | 192. Having then in this manner learnt to accomplish the abandonment of mortal things, you shall become instructed in the proper doctrines respecting the uncreated God, unless indeed you think that our mind, when it has put off the body, the external senses, and reason, can, when destitute of all these things and naked, perceive existing things, and that the mind of the universe, that is to say, God, does not dwell outside of all material nature, and that he contains everything and is not contained by anything; and further, he does not penetrate beyond things by his intellect alone, like a man, but also by his essential nature, as is natural for a God to do; |
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53. Philo of Alexandria, On Flight And Finding, 68-70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 108 | 70. And he made us of the powers which were subordinate to him, not only for the reason which has been mentioned, but also because the soul of man alone was destined to receive notions of good and evil, and to choose one of the two, since it could not adopt both. Therefore, he thought it necessary to assign the origin of evil to other workmen than himself, --but to retain the generation of good for himself alone. XIV. |
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54. Philo of Alexandria, That God Is Unchangeable, 56 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 344 | 56. But those who enter into agreements and alliances with the body, being unable to throw off the robes of the flesh, and to behold that nature, which alone of all natures has no need of anything, but is sufficient for itself, and simple, and unalloyed, and incapable of being compared with anything else, from the same notions of the cause of all things that they do of themselves; not considering that in the case of a being who exists through a concurrence of many faculties, he has need of many parts in order to supply the necessities of each of those faculties. XII. But God, inasmuch as he is uncreated, and the Being who has brought all other things to creation, stood in need of none of those things which are usually added to creatures. |
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55. Philo of Alexandria, On The Creation of The World, 100-127, 129-135, 139, 66-99, 128 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 12 | 128. These things, and more still are said in a philosophical spirit about the number seven, on account of which it has received the highest honours, in the highest nature. And it is honoured by those of the highest reputation among both Greeks and barbarians, who devote themselves to mathematical sciences. It was also greatly honoured by Moses, a man much attached to excellence of all sorts, who described its beauty on the most holy pillars of the law, and wrote it in the hearts of all those who were subject to him, commanding them at the end of each period of six days to keep the seventh holy; abstaining from all other works which are done in the seeking after and providing the means of life, devoting that day to the single object of philosophizing with a view to the improvement of their morals, and the examination of their consciences: for conscience being seated in the soul as a judge, is not afraid to reprove men, sometimes employing pretty vehement threats; at other times by milder admonitions, using threats in regard to matters where men appear to be disobedient, of deliberate purpose, and admonitions when their offences seem involuntary, through want of foresight, in order to prevent their hereafter offending in a similar manner. XLIV. |
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56. Lucretius Carus, On The Nature of Things, 3.31-3.93, 3.830-3.1094 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 237, 248| 3.31. Et quoniam docui, cunctarum exordia rerum 3.32. qualia sint et quam variis distantia formis 3.33. sponte sua volitent aeterno percita motu, 3.34. quove modo possint res ex his quaeque creari, 3.35. hasce secundum res animi natura videtur 3.36. atque animae claranda meis iam versibus esse 3.37. et metus ille foras praeceps Acheruntis agendus, 3.38. funditus humanam qui vitam turbat ab imo 3.39. omnia suffundens mortis nigrore neque ullam 3.40. esse voluptatem liquidam puramque relinquit. 3.41. nam quod saepe homines morbos magis esse timendos 3.42. infamemque ferunt vitam quam Tartara leti 3.43. et se scire animi naturam sanguinis esse, 3.44. aut etiam venti, si fert ita forte voluntas, 3.45. nec prosum quicquam nostrae rationis egere, 3.46. hinc licet advertas animum magis omnia laudis 3.47. iactari causa quam quod res ipsa probetur. 3.48. extorres idem patria longeque fugati 3.49. conspectu ex hominum, foedati crimine turpi, 3.50. omnibus aerumnis adfecti denique vivunt, 3.51. et quo cumque tamen miseri venere parentant 3.52. et nigras mactant pecudes et manibus divis 3.53. inferias mittunt multoque in rebus acerbis 3.54. acrius advertunt animos ad religionem. 3.55. quo magis in dubiis hominem spectare periclis 3.56. convenit adversisque in rebus noscere qui sit; 3.57. nam verae voces tum demum pectore ab imo 3.58. eliciuntur et eripitur persona amanare. 3.59. denique avarities et honorum caeca cupido, 3.60. quae miseros homines cogunt transcendere fines 3.61. iuris et inter dum socios scelerum atque ministros 3.62. noctes atque dies niti praestante labore 3.63. ad summas emergere opes, haec vulnera vitae 3.64. non minimam partem mortis formidine aluntur. 3.65. turpis enim ferme contemptus et acris egestas 3.66. semota ab dulci vita stabilique videtur 3.67. et quasi iam leti portas cunctarier ante; 3.68. unde homines dum se falso terrore coacti 3.69. effugisse volunt longe longeque remosse, 3.70. sanguine civili rem conflant divitiasque 3.71. conduplicant avidi, caedem caede accumulantes, 3.72. crudeles gaudent in tristi funere fratris 3.73. et consanguineum mensas odere timentque. 3.74. consimili ratione ab eodem saepe timore 3.75. macerat invidia ante oculos illum esse potentem, 3.76. illum aspectari, claro qui incedit honore, 3.77. ipsi se in tenebris volvi caenoque queruntur. 3.78. intereunt partim statuarum et nominis ergo. 3.79. et saepe usque adeo, mortis formidine, vitae 3.80. percipit humanos odium lucisque videndae, 3.81. ut sibi consciscant maerenti pectore letum 3.82. obliti fontem curarum hunc esse timorem: 3.83. hunc vexare pudorem, hunc vincula amicitiai 3.84. rumpere et in summa pietate evertere suadet: 3.85. nam iam saepe homines patriam carosque parentis 3.86. prodiderunt vitare Acherusia templa petentes. 3.87. nam vel uti pueri trepidant atque omnia caecis 3.88. in tenebris metuunt, sic nos in luce timemus 3.89. inter dum, nihilo quae sunt metuenda magis quam 3.90. quae pueri in tenebris pavitant finguntque futura. 3.91. hunc igitur terrorem animi tenebrasque necessest 3.92. non radii solis neque lucida tela diei 3.93. discutiant, sed naturae species ratioque. 3.830. Nil igitur mors est ad nos neque pertinet hilum, 3.831. quandoquidem natura animi mortalis habetur. 3.832. et vel ut ante acto nihil tempore sensimus aegri, 3.833. ad confligendum venientibus undique Poenis, 3.834. omnia cum belli trepido concussa tumultu 3.835. horrida contremuere sub altis aetheris auris, 3.836. in dubioque fuere utrorum ad regna cadendum 3.837. omnibus humanis esset terraque marique, 3.838. sic, ubi non erimus, cum corporis atque animai 3.839. discidium fuerit, quibus e sumus uniter apti, 3.840. scilicet haud nobis quicquam, qui non erimus tum, 3.841. accidere omnino poterit sensumque movere, 3.842. non si terra mari miscebitur et mare caelo. 3.843. et si iam nostro sentit de corpore postquam 3.844. distractast animi natura animaeque potestas, 3.845. nil tamen est ad nos, qui comptu coniugioque 3.846. corporis atque animae consistimus uniter apti. 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. 3.870. Proinde ubi se videas hominem indignarier ipsum, 3.871. post mortem fore ut aut putescat corpore posto 3.872. aut flammis interfiat malisve ferarum, 3.873. scire licet non sincerum sonere atque subesse 3.874. caecum aliquem cordi stimulum, quamvis neget ipse 3.875. credere se quemquam sibi sensum in morte futurum; 3.876. non, ut opinor, enim dat quod promittit et unde 3.877. nec radicitus e vita se tollit et eicit, 3.878. sed facit esse sui quiddam super inscius ipse. 3.879. vivus enim sibi cum proponit quisque futurum, 3.880. corpus uti volucres lacerent in morte feraeque, 3.881. ipse sui miseret; neque enim se dividit illim 3.882. nec removet satis a proiecto corpore et illum 3.883. se fingit sensuque suo contaminat astans. 3.884. hinc indignatur se mortalem esse creatum 3.885. nec videt in vera nullum fore morte alium se, 3.886. qui possit vivus sibi se lugere peremptum 3.887. stansque iacentem se lacerari urive dolere. 3.888. nam si in morte malumst malis morsuque ferarum 3.889. tractari, non invenio qui non sit acerbum 3.890. ignibus inpositum calidis torrescere flammis 3.891. aut in melle situm suffocari atque rigere 3.892. frigore, cum summo gelidi cubat aequore saxi, 3.893. urgerive superne obrutum pondere terrae. 3.894. 'Iam iam non domus accipiet te laeta neque uxor 3.895. optima, nec dulces occurrent oscula nati 3.896. praeripere et tacita pectus dulcedine tangent. 3.897. non poteris factis florentibus esse tuisque 3.898. praesidium. misero misere' aiunt 'omnia ademit 3.899. una dies infesta tibi tot praemia vitae.' 3.900. illud in his rebus non addunt 'nec tibi earum 3.901. iam desiderium rerum super insidet una.' 3.902. quod bene si videant animo dictisque sequantur, 3.903. dissoluant animi magno se angore metuque. 3.904. 'tu quidem ut es leto sopitus, sic eris aevi 3.905. quod super est cunctis privatus doloribus aegris; 3.906. at nos horrifico cinefactum te prope busto 3.907. insatiabiliter deflevimus, aeternumque 3.908. nulla dies nobis maerorem e pectore demet.' 3.909. illud ab hoc igitur quaerendum est, quid sit amari 3.910. tanto opere, ad somnum si res redit atque quietem, 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 3.1076. Denique tanto opere in dubiis trepidare periclis 3.1077. quae mala nos subigit vitai tanta cupido? 3.1078. certe equidem finis vitae mortalibus adstat 3.1079. nec devitari letum pote, quin obeamus. 3.1080. praeterea versamur ibidem atque insumus usque 3.1081. nec nova vivendo procuditur ulla voluptas; 3.1082. sed dum abest quod avemus, id exsuperare videtur 3.1083. cetera; post aliud, cum contigit illud, avemus 3.1084. et sitis aequa tenet vitai semper hiantis. 3.1085. posteraque in dubiost fortunam quam vehat aetas, 3.1086. quidve ferat nobis casus quive exitus instet. 3.1087. nec prorsum vitam ducendo demimus hilum 3.1088. tempore de mortis nec delibare valemus, 3.1089. quo minus esse diu possimus forte perempti. 3.1090. proinde licet quod vis vivendo condere saecla, 3.1091. mors aeterna tamen nihilo minus illa manebit, 3.1092. nec minus ille diu iam non erit, ex hodierno 3.1093. lumine qui finem vitai fecit, et ille, 3.1094. mensibus atque annis qui multis occidit ante. | |
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| 57. Philo of Alexandria, On The Preliminary Studies, 102, 106-110, 116, 120, 95 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 194 |
58. New Testament, 1 John, 2.16-2.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 585| 2.16. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν· 2.17. καὶ ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία [αὐτοῦ], ὁ δὲ ποιῶν τὸ θέλημα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα. | 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 2.17. The world is passing away with its lusts, but he who does God's will remains forever. |
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59. New Testament, 1 Peter, 3.20-3.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 235| 3.20. ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος. 3.21. ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ, 3.22. ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων. | 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. |
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60. New Testament, 1 Corinthians, 15.20-15.23, 15.42-15.50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 235; Rasimus (2009) 162, 163, 166, 229, 251| 15.20. Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. 15.21. ἐπειδὴ γὰρ διʼ ἀνθρώπου θάνατος, καὶ διʼ ἀνθρώπου ἀνάστασις νεκρῶν· 15.22. ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσιν, οὕτως καὶ ἐν τῷ χριστῷ πάντες ζωοποιηθήσονται. 15.23. Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ· 15.42. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44. σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45. οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46. ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, 15.47. ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. 15.48. οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι· 15.49. καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. | 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. |
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61. New Testament, 2 Corinthians, 1.22, 12.1-12.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 243, 249| 1.22. [ὁ] καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. 12.1. Καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου. 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. 12.5. ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι εἰ μὴ ἐν ταῖς ἀσθενείαις. | |
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| 62. New Testament, 2 Thessalonians, 56.7-56.13, 58.14-58.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 349 |
63. New Testament, Apocalypse, 1.4, 1.20, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 111| 1.4. ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ, 1.20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· | 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. |
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| 64. New Testament, Jude, 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 247 |
65. New Testament, Colossians, 2.6, 2.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 247, 250| 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· | 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. |
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66. Josephus Flavius, Jewish Antiquities, 3.180-3.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 348, 349 | 3.180. for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. |
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| 67. New Testament, Hebrews, 349, 9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 349, 350 |
68. New Testament, Philippians, 2.5-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 162| 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. | 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. |
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69. New Testament, Romans, 5.12-5.21, 6.1-6.14, 8.3, 9.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 162, 247| 5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13. ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.17. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.18. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 6.1. Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.2. μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν [Ἰησοῦν] εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7. ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. 6.8. εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ· 6.9. εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει· 6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· 6.11. ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. 6.12. Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ, 6.13. μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ· 6.14. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. | 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. |
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70. New Testament, John, 1.1-1.18, 8.44, 11.16, 14.2-14.4, 15.2, 20.24, 21.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 6, 9, 54, 264, 404; Rasimus (2009) 93, 135, 154, 243, 255| 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. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 11.16. εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς συνμαθηταῖς Ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετʼ αὐτοῦ. 14.2. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν· 14.3. καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. 14.4. καὶ ὅπου ἐγὼ ὑπάγω οἴδατε τὴν ὁδόν. 15.2. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. 20.24. Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετʼ αὐτῶν ὅτε ἦλθεν Ἰησοῦς. 21.2. Ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. | 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. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him." 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.4. Where I go, you know, and you know the way." 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. |
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71. New Testament, Luke, 3.9, 3.16, 4.1-4.13, 6.43-6.44, 9.1, 10.19, 12.50, 16.1-16.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 54, 126, 249, 454; Rasimus (2009) 90, 93, 251| 3.9. ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν [καλὸν] ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 4.1. Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ 4.2. ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. 4.3. εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4.4. καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ Ἰησοῦς Γέγραπται ὅτι Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος. 4.5. Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. 4.8. καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ Γέγραπται Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.10. γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.11. καὶ ὅτι ἐπὶ χειρῶν ἀροῦσίν σε μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς ὅτι Εἴρηται 4.13. Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. Καὶ συντελέσας πάντα πειρασμὸν ὁ διάβολος ἀπέστη ἀπʼ αὐτοῦ ἄχρι καιροῦ. 6.43. Οὐ γὰρ ἔστιν δένδρον καλὸν ποιοῦν καρπὸν σαπρόν, οὐδὲ πάλιν δένδρον σαπρὸν ποιοῦν καρπὸν καλόν. ἕκαστον γὰρ δένδρον ἐκ τοῦ ἰδίου καρποῦ γινώσκεται· 6.44. οὐ γὰρ ἐξ ἀκανθῶν συλλέγουσιν σῦκα, οὐδὲ ἐκ βάτου σταφυλὴν τρυγῶσιν. 9.1. Συνκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν, 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. 12.50. βάπτισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ. 16.1. Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.2. καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 16.3. εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι· 16.4. ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 16.5. καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφιλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ Πόσον ὀφείλεις τῷ κυρίῳ μου; 16.6. ὁ δὲ εἶπεν Ἑκατὸν βάτους ἐλαίου· ὁ δὲ εἶπεν αὐτῷ Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. 16.7. ἔπειτα ἑτέρῳ εἶπεν Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν Ἑκατὸν κόρους σίτου· λέγει αὐτῷ Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. 16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 16.10. ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 16.11. εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 16.12. καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ἡμέτερον τίς δώσει ὑμῖν; 16.13. Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. | 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire." 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire, 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread." 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.'" 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours." 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.'" 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.'" 4.13. When the devil had completed every temptation, he departed from him until another time. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 12.50. But I have a baptism to be baptized with, and how distressed I am until it is accomplished! 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon." |
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72. New Testament, Mark, 1.12-1.13, 1.34, 4.13-4.20, 10.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 54, 126, 249, 454| 1.12. Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. 1.13. καὶ ἦν ἐν τῇ ἐρήμῳ τεσσεράκοντα ἡμέρας πειραζόμενος ὑπὸ τοῦ Σατανᾶ, καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 4.13. καὶ λέγει αὐτοῖς Οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε; 4.14. Ὁ σπείρων τὸν λόγον σπείρει. 4.15. οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν ἀκούσωσιν εὐθὺς ἔρχεται ὁ Σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς. 4.16. καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, 4.17. καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται. 4.18. καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, 4.19. καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συνπνίγουσιν τὸν λόγον, καὶ ἄκαρπος γίνεται. 4.20. καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἐν τριάκοντα καὶ [ἐν] ἑξήκοντα καὶ [ἐν] ἑκατόν. 10.38. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; | 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word, 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times." 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?" |
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73. New Testament, Matthew, 4.1-4.11, 4.24, 7.15-7.20, 8.32, 13.45-13.46, 16.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 54, 126, 129, 263, 454; Rasimus (2009) 93| 4.1. Τότε [ὁ] Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. 4.2. καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν. 4.3. Καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὸν ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 4.7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται Οὐκ ἐκπειράσεις Κύριον τὸν θεόν σου. 4.8. Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, 4.9. καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. 4.10. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ὕπαγε, Σατανᾶ· γέγραπται γάρ Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. 4.11. Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ. 4.24. καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. 7.15. Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 7.16. ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 7.17. οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 7.18. οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν, 7.19. πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 7.20. ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. 8.32. καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 13.45. Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας· 13.46. εὑρὼν δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα ὅσα εἶχεν καὶ ἠγόρασεν αὐτόν. 16.23. ὁ δὲ στραφεὶς εἶπεν τῷ Πέτρῳ Ὕπαγε ὀπίσω μου, Σατανᾶ· σκάνδαλον εἶ ἐμοῦ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. | 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.'" 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me." 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.'" 4.11. Then the devil left him, and behold, angels came and ministered to him. 4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them. 7.15. "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 13.45. "Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, 13.46. who having found one pearl of great price, he went and sold all that he had, and bought it. 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men." |
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74. New Testament, Galatians, 4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 162| 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, | 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, |
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75. New Testament, Ephesians, 1.13, 4.30, 6.10, 6.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 131; Rasimus (2009) 166, 243, 250| 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 4.30. καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. 6.10. Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. | 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. |
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| 76. Seneca The Younger, De Consolatione Ad Marciam, 9, 10, 11, 24.5-25.3, 26.6, 26.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 238 |
| 77. Seneca The Younger, On Anger, 3.12.5-3.12.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
| 78. Anon., The Life of Adam And Eve, 12-16, 36, 47, 17 (1st cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 165 |
| 79. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 80. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 248 |
81. Dio Chrysostom, Orations, 30.11-30.19 (1st cent. CE - missingth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 585 | 30.11. This place which we call the universe, they tell us, is a prison prepared by the gods, a grievous and ill-ventilated one, which never keeps the same temperature and condition of its air, but at one time is cold and frosty, and infected with wind, mud, snow, and water, and at another time is hot and stifling; for just a very little time of the year it is endurable; it is visited by cyclones, typhoons occur, and sometimes the whole of it quakes to the very bottom. Now all these are terrible punishments. 30.12. For men are invariably dismayed and terrified by them whenever they occur. Then in addition to all this, because men cannot endure the bad air and changes of temperature, they devise for themselves other small prisons, namely, their houses and cities, which they construct of timber and stone, just as if a person should build other smaller enclosures inside of a large one. And the plants which grow all about us and the fruits of the earth are created, they assure us, simply in order that we may serve out our time here. They are just like the unappetizing and wretched food which is given to prisoners, but we nevertheless put up with it on account of the necessity which is upon us and our helplessness. 30.13. For in the case of men who are being punished by us, whatever is furnished appears appetizing because they are hungry and used to it. These foods are in reality bad and spoiled, and that they are spoiled is shown by the frailty of our bodies. And, further, it is not even furnished us ready at hand, nor yet supplied in abundance to everyone, but must be won with intolerable toil and hardships."Also, we are composed of the very things which torture us, namely, soul and body. 30.14. For the one has within it desires, pains, angers, fear, worries, and countless such feelings; and by day and by night it is ever racked and wrenched by them. Even the man who is of a better bodily condition than most, is free from none whatever of these troubles, but has them shut up within him just like wild animals compelled to keep quiet by force and persuasion alike; but if he stops singing charms to them and watching them, for even a short time, they instantly become very active. 30.15. Our body too is subject to vertigo, convulsions, epilepsy, and other diseases, so numerous that it is not even possible to enumerate them, since it is full of blood and air, and, further, is composed of flesh and sinews and bones, of both soft and hard things, of moist and dry things, complete opposites. Then our foods, as I said, being bad and the weather variable, aggravate some of our diseases and bring us others, which, though they do not seem to be there at first, yet are actually inherent in the nature of our bodies. These are the evils which lie within our own selves. 30.16. The other chastisements, which come from without, are lighter in comparison with those that come from our own nature. For the effect of fire or steel, of blows, or of other things is sharp and quickly passes from consciousness even if it becomes at any time a little excessive. But in the case of diseases sometimes the effects last for a very long time. 30.17. "Such, then, are the tortures, and so numerous, by which men are afflicted while they remain in this prison and dungeon, each for his appointed time; and the majority do not get out until they produce another person from their own loins and leave him to succeed to the punishment in their stead, some leaving one and others even more. They do not stay voluntarily, but are all bound fast by one chain, body and soul, just as you may see many persons bound by us by one chain in a row, some of them small, some large, some ugly and some good looking; but none the less all of them are held on equal terms in the same constraint. 30.18. "And, likewise, men are superior one to the other in their fortunes, reputations, and honours, just as they are in their bodies. Some of them are kings, others are in private station, some are wealthy, and others are without means. Yet no whit less on this account do the fortunate, as they are called, suffer and are held fast in the same bondage, than do the poor and unknown, nay, they suffer more than the others. 30.19. For since the poor are leaner, the bond which lies about each of them is looser and easier. But as for kings and tyrants, just because they are puffed up in soul and are in exceedingly good bodily condition, so the chains lie heavier upon them and gall them the more; exactly as in the case of persons whose bodies are bound, the fetter pinches the stout and bulky more than it does the thin and under-nourished. However, a very few enjoy some relief by the kindness of God; and while they are indeed bound, yet the bond is very light on account of their goodness â a class of men concerning whom we shall speak again. |
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| 82. Seneca The Younger, Letters, 36.10-36.11, 71.15, 121.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242, 248 |
| 83. Seneca The Younger, On Leisure, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
84. Clement of Rome, 2 Clement, 6.9, 7.6, 8.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 243| 6.9. εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, Cf. Mt. 22. 11 ff. ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ; ἣ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια; 7.6. τῶν γὰρ μὴ τηρησάντων, Is. 86, 24; cf. Mk. 9, 44, 46, 48 φησίν, τὴν σφραγῖδα ὁ σκώληξ αὐτῶν οὐ τελευτήσει καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί. 8.6. ἆρα οὖν τοῦτο λέγει: τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν. | |
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| 85. Maximus of Tyre, Dialexeis, 36.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 585 |
| 86. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 372 |
87. Anon., Genesis Rabba, 8.1, 12.6, 14.2-14.5, 21.3, 24.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 162, 163, 168| 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 12.6. תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו' וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן (בראשית ג, יט): כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ (תהלים מט, יג): אָדָם בִּיקָר בַּל יָלִין וגו'. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר (משלי יג, ט): וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי גְּזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו'. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו'. 14.2. וַיִּיצֶר שְׁנֵי יְצִירוֹת, יְצִירָה לְאָדָם וִיצִירָה לְחַוָּה. יְצִירָה לְשִׁבְעָה, וִיצִירָה לְתִשְׁעָה. רַב הוּנָא אָמַר נוֹצָר לְשִׁבְעָה וְנוֹלַד לִשְׁמוֹנָה אוֹ לְתִשְׁעָה, חַי. נוֹצָר לְתִשְׁעָה וְנוֹלַד לִשְׁמוֹנָה, אֵינוֹ חַי. קַל וָחֹמֶר לְשִׁבְעָה. בָּעוֹן קַמֵּיהּ דְּרַבִּי אַבָּהוּ, מִנַּיִן שֶׁהַנּוֹצָר לְשִׁבְעָה חַי, אֲמַר לְהוֹן מִדִּידְכוֹן אֲנָא מַמְטֵי לְכוֹן, זיט"א אפט"א, איט"א אוכט"א. 14.3. וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.5. וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 24.2. דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלוֹ אֶחָד בָּהֶם, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי. וּמִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר גֹּלֶם בְּרָאוֹ וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב: גָּלְמִי רָאוּ עֵינֶיךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, שֶׁנֶּאֱמַר: גָּלְמִי רָאוּ עֵינֶיךָ, גֹּלֶם שֶׁרָאוּ עֵינֶיךָ כְּבָר הֵם כְּתוּבִים עַל סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, הֱוֵי זֶה סֵפֶר תּוֹלְדוֹת אָדָם. | 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", 12.6. "... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...", 14.3. "... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].", 14.4. "Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him.", 21.3. "...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5].", 24.2. "... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” ", |
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| 88. Minucius Felix, Octavius, 9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 253 |
| 89. Alcinous, Handbook of Platonism, 3.153.25-3.153.38, 5.156.24-5.156.26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 550 |
| 90. Anon., Acts of John, 28.5-28.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 331 |
| 91. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 347 |
| 92. Tertullian, To The Martyrs, 2.1-2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 585 |
| 93. Numenius of Apamea, Fragments, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 372 |
94. Athenagoras, Apology Or Embassy For The Christians, 20, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 253 | 3. Three things are alleged against us: atheism, Thyestean feasts, Œdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits. If any one, therefore, is more savage than the brutes, what punishment that he can endure shall be deemed adequate to such offenses? But, if these things are only idle tales and empty slanders, originating in the fact that virtue is opposed by its very nature to vice, and that contraries war against one another by a divine law (and you are yourselves witnesses that no such iniquities are committed by us, for you forbid informations to be laid against us), it remains for you to make inquiry concerning our life, our opinions, our loyalty and obedience to you and your house and government, and thus at length to grant to us the same rights (we ask nothing more) as to those who persecute us. For we shall then conquer them, unhesitatingly surrendering, as we now do, our very lives for the truth's sake. |
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| 95. Anon., Acts of Andrew, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 340 |
| 96. Clement of Alexandria, Excerpts From Theodotus, 26.2-27.3, 27.1.8, 27.1.7, 27.1.6, 27.1.5, 27.1.4, 27.1.3, 27.1.2, 27.1.1, 27.1.11, 27.1.12, 27.1.10, 27.1.9, 27.3.4, 27.3.1, 27.3.2, 27.3.3, 27.6.3, 55.1.2, 55.1.1, 85 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 347 |
| 97. Galen, On The Doctrines of Hippocrates And Plato, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 486 |
98. Anon., Acts of Thomas, 108-113, 77-78, 76 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 340 | 76. And the devil said: I beseech thee, give me leave to depart even whither thou wilt, and dwell there and take commandment from thee, and I will not fear the ruler that hath authority over me. For like as thou art come to preach good tidings, so I also am come to destroy; and like as, if thou fulfil not the will of him that sent thee, he will bring punishment upon thy head, so I also if I do not the will of him that sent me, before the season and time appointed, shall be sent unto mine own nature; and like as thy Christ helpeth thee in that thou doest, so also my father helpeth me in that I do; and like as for thee he prepareth vessels worthy of thine inhabiting, so also for me he seeketh out vessels whereby I may accomplish his deeds; and like as he nourisheth and provideth for his subjects, so also for me he prepareth chastisements and torments, with them that become my dwellingplaces (Syr. those in whom I dwell); and like as for a recompense of thy working he giveth thee eternal life, so also unto me he giveth for a reward of my works eternal destruction; and like as thou art refreshed by thy prayer and thy good works and spiritual thanksgivings, so I also am refreshed by murders and adulteries and sacrifices made with wine upon altars (Syr. sacrifices and libations of wine), and like as thou convertest men unto eternal life, so I also pervert them that obey me unto eternal destruction and torment: and thou receivest thine own and I mine. |
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| 99. Anon., The Acts of John, 28.5-28.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 331 |
| 100. Hippolytus, Against Noetus, 5.5, 5.9.8-5.9.9, 5.23-5.28, 5.26.1, 5.26.6, 5.26.11-5.26.13, 5.26.21-5.26.23, 10.15.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 187 |
| 101. Hippolytus, Refutation of All Heresies, 5.5, 5.7.30-5.7.41, 5.9.8-5.9.9, 5.10.2, 5.23-5.28, 5.26.1, 5.26.6, 5.26.11-5.26.13, 5.26.21-5.26.23, 6.34.4-6.34.6, 10.15.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 352 |
| 102. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 6 |
| 103. Tertullian, Against The Valentinians, 11.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 351 |
| 104. Irenaeus, Refutation of All Heresies, 1.5.3, 1.5.5, 1.11.1, 1.14.5, 1.21.2, 1.21.4-1.21.5, 1.29-1.30, 1.29.1, 1.30.1-1.30.15, 1.31.1-1.31.2, 5.5, 5.9.8-5.9.9, 5.23-5.28, 5.26.1, 5.26.6, 5.26.11-5.26.13, 5.26.21-5.26.23, 10.15.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 16 |
| 105. Clement of Alexandria, Miscellanies, 2.20.112-2.20.114, 3.3.12-3.3.21, 5.6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 584 |
| 106. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 42, 39 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 243 |
| 107. Clement of Alexandria, Exhortation To The Greeks, 2.16.1-2.16.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 216 |
108. Justin, First Apology, 26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 253 | 26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. |
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| 109. Nag Hammadi, Zostrianos, 3.25, 3.26, 3.27, 3.28, 4.21-5.17, 5.17, 5.24, 5.26, 6, 6.30, 7, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 13.4, 13.5, 13.6, 15, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 16, 16.2, 19, 21, 22, 23, 24, 28.30, 30.4, 30.5, 30.6, 30.14, 43.19, 43.20, 43.21, 43.22, 43.23, 43.24, 43.25, 43.26, 43.27, 43.28, 43.29, 43.30, 46.15, 46.16, 46.17, 46.18, 46.19, 46.20, 46.21, 46.22, 46.23, 46.24, 46.25, 46.26, 46.27, 46.28, 46.29, 46.30, 46.31, 48, 49, 50, 51, 51.13, 51.24-52.8, 52, 52.16, 52.17, 53, 54, 55, 58, 75.19, 75.20, 76.2, 86.13, 86.14, 86.15, 86.16, 86.17, 86.18, 86.19, 86.20, 86.21, 86.22, 86.23, 88.9, 88.10, 88.11, 88.12, 88.13, 88.14, 88.15, 88.16, 88.17, 88.18, 88.19, 88.20, 88.21, 88.22, 113.1, 115, 116, 116.24-118.8, 117.15, 117.16, 117.17, 118, 124.10, 127, 127.1, 127.2, 127.3, 127.4, 127.5, 127.6, 127.7, 129.4, 129.5, 129.6, 129.7, 129.8, 129.9, 129.10, 129.11, 129.12, 129.13, 129.14, 129.16-132.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 341 |
| 110. Porphyry, Life of Plotinus, 1.8-1.10, 2.4-2.20, 3.32-3.35, 9.5-9.10, 10.1-10.33, 16.1, 23.7-23.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 331, 338, 344, 354, 362, 447, 449, 501, 517; Dillon and Timotin (2015) 19 |
| 111. Porphyry, Aids To The Study of The Intelligibles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 602 |
| 112. Nag Hammadi, Trimorphic Protennoia, 36.4, 37.31, 37.35-37.36, 38.5-38.6, 38.9-38.10, 38.15, 39.17, 39.22, 39.27-39.28, 39.30-39.31, 40.24, 41.1, 41.6, 41.16, 41.21-41.24, 41.30-41.32, 42.16-42.17, 43.9, 45.9-45.10, 45.16-45.27, 46.19-46.20, 46.22-46.24, 46.28, 48.10-48.15, 49.28-49.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 29, 71, 133, 340, 342, 349 |
| 113. Nag Hammadi, The Tripartite Tractate, 60.1-62.6, 73.28-74.3, 77.16, 77.17, 79.9, 79.10, 79.11, 79.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 320 |
| 114. Nag Hammadi, The Three Steles of Seth, 119.11-119.13, 119.15-119.19, 120.15, 122.19-122.26, 123.10-123.11, 123.16-123.17, 124.32-124.33, 125.28-125.32, 126.5-126.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 70, 71, 354, 453, 519; Rasimus (2009) 148 |
115. Porphyry, On The Cave of The Nymphs, 6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 245 | 6. This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. |
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116. Porphyry, On Abstinence, 2.37-2.39, 2.37.1-2.37.5, 2.38.2-2.38.4, 2.52.4, 4.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 350, 447, 448; Rasimus (2009) 248 | 2.37. 37.The first God being incorporeal, immoveable, and impartible, and neither subsisting in any thing, nor restrained in his energies, is not, as has been before observed, in want of any thing external to himself, as neither is the soul of the world; but this latter, containing in itself the principle of that which is triply divisible, and being naturally self-motive, is adapted to be moved in a beautiful and orderly manner, and also to move the body of the world, according to the most excellent reasons [i.e. productive principles or powers]. It is, however, connected with and comprehends body, though it is itself incorporeal, and liberated from the participation of any passion. To the remaining Gods, therefore, to the world, to the inerratic and erratic stars, who are visible Gods, consisting of soul and body, thanks are to be returned after the above-mentioned manner, through sacrifices from iimate natures. The multitude, therefore, of those invisible beings remains for us, whom Plato indiscriminately calls daemons 17; but of these, some being denominated by men, obtain from them honours, and other religious observances, similar to those which are paid to the Gods; but others, who for the most part are not explicitly denominated, receive an occult religious reverence and appellation from certain persons in villages and certain cities; and the remaining multitude is called in common by the |67 name of daemons. The general persuasion, however, respecting all these invisible beings, is this, that if they become angry through being neglected, and deprived of the religious reverence which is due to them, they are noxious to those by whom they are thus neglected, and that they again become beneficent, if they are appeased by prayers, supplications, and sacrifices, and other similar rites. SPAN 2.38. 38.But the confused notion which is formed of these beings, and which has proceeded to great crimination, necessarily requires that the nature of them should be distinguished according to reason. For perhaps it will be said, that it is requisite to show whence the error concerning them originated among men. The distinction, therefore, must be made after the following manner. Such souls as are the progeny of the whole soul of the universe, and who govern the great parts of the region under the moon, these, being incumbent on a pneumatic substance or spirit, and ruling over it conformably to reason, are to be considered as good daemons, who are diligently employed in causing every thing to be beneficial to the subjects of their government, whether they preside over certain animals, or fruits, which are arranged under their inspective care, or over things which subsist for the sake of these, such as showers of rain, moderate winds, serene weather, and other things which co-operate with these, such as the good temperament of the seasons of the year. They are also our leaders in the attainment of music, and the whole of erudition, and likewise of medicine and gymnastic, and of every thing else similar to these. For it is impossible that these daemons should impart utility, and yet become, in the very same things, the causes of what is detrimental. Among these two, those transporters, as Plato calls them, [in his Banquet] are to be enumerated, who announce the affairs of men to the Gods, and the will of the Gods to men; carrying our prayers, indeed, to the Gods as judges, but oracularly unfolding to us the exhortations and admonitions of the Gods. But such souls as do not rule over the pneumatic substance with which they are connected, but for the most part are vanquished by it; these are vehemently agitated and borne along [in a disorderly manner,] when the irascible motions and the desires of the pneumatic substance, received an impetus. These souls, therefore, are indeed daemons, but are deservedly called malefic daemons. SPAN 2.39. 39.All these being, likewise, and those who possess a contrary power, are invisible, and perfectly imperceptible by human senses; for they are not surrounded with a solid body, nor are all of them of one form, but they are fashioned in numerous figures. The forms, however, which |68 characterize their pneumatic substance, at one time become apparent, but at another are invisible. Sometimes also those that are malefic, change their forms; but the pneumatic substance, so far as it is corporeal, is passive and corruptible: and though, because it is thus bound by the souls [that are incumbent on it,] the form of it remains for a long time, yet it is not eternal. For it is probable that something continually flows from it, and also that it is nourished. The pneumatic substance, therefore, of good daemons, possesses symmetry, in the same manner as the bodies of the visible Gods; but the spirit of malefic dsemons is deprived of symmetry, and in consequence of its abounding in passivity, they are distributed about the terrestrial region. Hence, there is no evil which they do not attempt to effect; for, in short, being violent and fraudulent in their manners, and being also deprived of the guardian care of more excellent dsemons, they make, for the most part, vehement and sudden attacks; sometimes endeavouring to conceal their incursions, but at other times assaulting openly. Hence the molestations which are produced by them are rapid; but the remedies and corrections which proceed from more excellent dsemons, appear to be more slowly effected: for every thing which is good being tractable and equable, proceeds in an orderly manner, and does not pass beyond what is fit. By forming this opinion, therefore, you will never fall into that most absurd notion, that evil may be expected from the good, or good from the evil. For this notion is not truly attended with absurdity, but the multitude, receiving through it the most erroneous conceptions of the Gods, disseminate them among the rest of mankind. SPAN 4.16. 16.Among the Persians, indeed, those who are wise in divine concerns, and worship divinity, are called Magi; for this is the signification of Magus, in the Persian tongue. But so great and so venerable are these men thought to be by the Persians, that Darius, the son of Hystaspes, had among other things this engraved on his tomb, that he had been the master of the Magi. They are likewise divided into three genera, as we are informed by Eubulus, who wrote the history of Mithra, in a treatise consisting of many books. In this work he says, that the first and most learned class of the Magi neither eat nor slay any thing animated, but adhere to the ancient abstinence from animals. The second class use some animals indeed [for food], but do not slay any that are tame. Nor do those of the third class, similarly with other men, lay their hands on all animals. For the dogma with all of them which ranks as the first is this, that there is a transmigration of souls; and this they also appear to indicate in the mysteries of Mithra. For in these mysteries, obscurely signifying our having something in common with brutes, they are accustomed to call us by the names of different animals. Thus they denominate the males who participate in the same mysteries lions, but the females lionesses, and those who are ministrant to these rites crows. With respect to their fathers also, they adopt the same mode. For these are denominated by them eagles and hawks. And he who is initiated in the Leontic mysteries, is invested with all-various forms of animals 16; of which particulars, Pallas, in his treatise concerning Mithra, assigning the cause, says, that it is the common opinion that these things are to be referred to the circle of the zodiac, but that truly and accurately speaking, they obscurely signify some thing pertaining to human souls, which, according to the Persians, are invested with bodies of all-various forms. For the Latins also, says Eubulus, call some men, in their tongue, boars and scorpions, lizards, and blackbirds. After the same manner likewise the Persians denominate the Gods the demiurgic causes of these: for they call Diana a she-wolf; but the sun, a bull, a lion, a |128 dragon, and a hawk; and Hecate, a horse, a bull, a lioness, and a dog. But most theologists say that the name of Proserpine (της φερεφαττης) is derived from nourishing a ringdove, (παρα το φερβειν την φατταν) for the ringdove is sacred to this Goddess. Hence, also the priests of Maia dedicate to her a ringdove. And Maia is the same with Proserpine, as being obstetric, and a nurse 17. For this Goddess is terrestrial, and so likewise is Ceres. To this Goddess, also a cock is consecrated; and on this account those that are initiated in her mysteries abstain from domestic birds. In the Eleusinian mysteries, likewise, the initiated are ordered to abstain from domestic birds, from fishes and beans, pomegranates and apples; which fruits are as equally defiling to the touch, as a woman recently delivered, and a dead body. But whoever is acquainted with the nature of divinely-luminous appearances knows also on what account it is requisite to abstain from all birds, and especially for him who hastens to be liberated from terrestrial concerns, and to be established with the celestial Gods. Vice, however, as we have frequently said, is sufficiently able to patronize itself, and especially when it pleads its cause among the ignorant. Hence, among those that are moderately vicious, some think that a dehortation of this kind is vain babbling, and, according to the proverb, the nugacity of old women; and others are of opinion that it is superstition. But those who have made greater advances in improbity, are prepared, not only to blaspheme those who exhort to, and demonstrate the propriety of this abstinence, but calumniate purity itself as enchantment and pride. They, however, suffering the punishment of their sins, both from Gods and men, are, in the first place, sufficiently punished by a disposition [i.e. by a depravity] of this kind. We shall, therefore, still farther make mention of another foreign nation, renowned and just, and believed to be pious in divine concerns, and then pass on to other particulars. |129 SPAN |
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117. Porphyry, Letter To Marcella, 24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 | 24. No god is responsible for a man's evils, for he has chosen his lot himself. The prayer which is accompanied by base actions is impure, and |45 therefore not acceptable to God; but that which is accompanied by noble actions is pure, and at the same time acceptable. There are four first principles that must be upheld concerning God—faith, truth, love, hope. We must have faith that our only salvation is in turning to God. And having faith, we must strive with all our might to know the truth about God. And when we know this, we must love Him we do know. And when we love Him we must nourish our souls on good hopes for our life, for it is by their good hopes good men are superior to bad ones. Let then these four principles be firmly held. |
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| 118. Plotinus, Enneads, 1.1.7, 1.1.6, 1.1.5, 1.1.4, 1.1.3, 1.1.7.5, 1.1.5.10, 1.2.6.8, 1.2.6.9, 1.2.6.10, 1.2.6.11, 1.2.6.12, 1.2.5.25, 1.2.5.27, 1.2.5.28, 1.2.5.29, 1.2.5.30, 1.2.5.31, 1.2.5.26, 1.3.3.3, 1.4.4.11, 1.4.4.12, 1.4.4.13, 1.4.4.14, 1.4.4.15, 1.4.4.16, 1.4.4.17, 1.4.4.18, 1.4.4.10, 1.4.4.19, 1.4.4.20, 1.4.4.9, 1.4.4.8, 1.4.4.7, 1.4.4.6, 1.4.5.3, 1.4.7.33, 1.4.7.32, 1.4.7.31, 1.4, 1.6, 1.6.5.5, 1.6.5.6, 1.6.5.7, 1.6.5.8, 1.6.5.9, 1.6.9.1, 1.6.9.3, 1.6.9.4, 1.6.9.5, 1.6.9.6, 1.6.9.7, 1.6.9.2, 1.6.9.8, 1.6.9.9, 1.6.9.11, 1.6.9.12, 1.6.9.13, 1.6.9.14, 1.6.9.15, 1.6.9.16, 1.6.9.17, 1.6.9.18, 1.6.9.19, 1.6.9.20, 1.6.9.21, 1.6.9.23, 1.6.9.24, 1.6.9.25, 1.6.9.22, 1.6.9.10, 1.6.7.11, 1.6.7.10, 1.6.7.12, 1.6.4, 1.6.3, 1.6.2, 1.6.1, 1.6.5, 1.6.6, 1.6.7.3, 1.6.7.2, 1.6.7.1, 1.6.7.9, 1.6.7.18, 1.6.7.19, 1.6.7.20, 1.6.7.21, 1.6.9.39, 1.6.9.40, 1.6.9.41, 1.6.9.42, 1.6.9.43, 1.8.2, 1.8, 1.9.16, 1.9.15, 1.9, 1.9.17, 1.9.18, 1.9.19, 2.2.2.23, 2.2.2.22, 2.2.2.21, 2.2, 2.3.8.12, 2.3.8.11, 2.3.8.10, 2.3.8.9, 2.3, 2.3.8.1, 2.3.8.2, 2.4.5, 2.9, 2.9.10.1, 2.9.10.3, 2.9.10.2, 2.9.10.5, 2.9.10.4, 2.9.6.1, 2.9.5.24, 2.9.15.29, 2.9.15.28, 2.9.15.27, 2.9.13.27, 2.9.13.26, 2.9.13.25, 2.9.9.29, 2.9.9.28, 2.9.9.27, 2.9.13.28, 2.9.14.42, 2.9.14.43, 2.9.10.27, 2.9.6, 2.9.14.41, 2.9.14.40, 2.9.14.39, 2.9.14.38, 2.9.8.11, 2.9.10.18, 2.9.18, 2.9.13.10, 2.9.14.4, 2.9.14.5, 2.9.14.6, 2.9.14.7, 2.9.14.8, 2.9.14.9, 2.9.14.10, 2.9.14.11, 2.9.14.12, 2.9.14.13, 2.9.14.14, 2.9.14.15, 2.9.14.16, 2.9.14.17, 2.9.9.56, 2.9.9.57, 2.9.9.58, 2.9.9.59, 2.9.9.60, 2.9.18.30, 2.9.18.31, 2.9.18.32, 2.9.18.33, 2.9.18.34, 2.9.18.35, 2.9.18.36, 2.9.18.37, 2.9.18.38, 2.9.14.18, 2.9.15.5, 2.9.15.6, 2.9.18.4, 2.9.15.7, 2.9.15.8, 2.9.15.9, 2.9.15.10, 2.9.15.11, 2.9.15.12, 2.9.15.13, 2.9.15.14, 2.9.15.15, 2.9.15.16, 2.9.15.17, 2.9.15.18, 2.9.15.19, 2.9.18.7, 2.9.18.6, 2.9.18.5, 2.9.5.2, 2.9.5.3, 2.9.5.4, 2.9.5.5, 2.9.5.6, 2.9.5.7, 2.9.5.8, 2.9.9.45, 2.9.9.46, 2.9.9.47, 2.9.9.48, 2.9.9.49, 2.9.9.50, 2.9.9.51, 2.9.9.52, 2.9.9.53, 2.9.9.54, 2.9.9.55, 2.9.5.1, 2.9.15.20, 2.9.15.21, 2.9.15.22, 2.9.15.23, 2.9.15.24, 2.9.15.25, 2.9.15.26, 2.9.6.56, 2.9.6.55, 2.9.6.52, 2.9.15, 2.9.14, 2.9.13.14, 2.9.13.13, 2.9.10.6, 2.9.15.30, 2.9.15.31, 2.9.15.32, 2.9.15.33, 2.9.15.34, 2.9.15.35, 2.9.15.36, 2.9.15.37, 2.9.15.38, 2.9.15.39, 2.9.15.40, 2.9.5.10, 2.9.5.12, 2.9.5.11, 2.9.6.39, 2.9.9.65, 2.9.9.64, 2.9.8.28, 2.9.8.27, 2.9.8.26, 2.9.5.28, 2.9.5.27, 2.9.5.26, 2.9.5.25, 2.9.5.14, 2.9.5.13, 2.9.9.66, 2.9.6.40, 2.9.6.41, 2.9.6.42, 2.9.18.49, 2.9.18.48, 2.9.18.47, 2.9.18.46, 2.9.18.39, 2.9.6.38, 2.9.17.32, 2.9.17.30, 2.9.17.29, 2.9.17.28, 2.9.16.18, 2.9.16.17, 2.9.16.16, 2.9.16.15, 2.9.16.5, 2.9.16.4, 2.9.16.3, 2.9.16.2, 2.9.16.1, 2.9.17.31, 2.9.6.10, 2.9.6.9, 2.9.6.8, 2.9.6.7, 2.9.6.6, 2.9.14.20, 2.9.14.19, 2.9.14.1, 2.9.14.2, 2.9.14.3, 2.9.9.4, 2.9.9.3, 2.9.9.2, 2.9.9.1, 2.9.5.9, 2.9.9.5, 2.9.18.17, 2.9.17.25, 2.9.17.23, 2.9.17.22, 2.9.17.24, 2.9.9.11, 2.9.9.10, 2.9.9.9, 2.9.9.12, 2.9.9.13, 2.9.9.8, 2.9.9.7, 2.9.17.1, 2.9.17.2, 2.9.17.3, 2.9.17.4, 2.9.13.8, 2.9.13.7, 3.1, 3.2.15, 3.2.16, 3.4.3.18, 3.4.3.19, 3.4.3.20, 3.4.3.17, 3.6.4.19, 3.6.4.18, 3.6.4.17, 3.6.4.16, 3.6.4.15, 3.6.4.14, 3.6.4.13, 3.6.4.22, 3.6.4.12, 3.6.4.11, 3.6.4.9, 3.6.4.10, 3.6.4.6, 3.6.4.7, 3.6.4.8, 3.6.4.20, 3.6.4.21, 3.6.4.23, 3.6.6.22, 3.6.6.23, 3.6.6.24, 3.6.6.25, 3.6.6.27, 3.6.6.26, 3.6.5, 3.6.5.22, 3.6.5.24, 3.6.5.23, 3.6.5.29, 3.6.5.28, 3.6.5.27, 3.6.5.26, 3.6.5.25, 3.6, 3.6.4, 3.6.3, 3.6.2, 3.6.1, 3.6.4.1, 3.6.2.49, 3.6.1.5, 3.6.1.4, 3.6.1.3, 3.6.1.2, 3.6.1.1, 3.6.4.2, 3.6.4.3, 3.6.4.4, 3.6.4.5, 3.8, 3.8.1.8, 3.8.8.21, 3.8.10, 3.8.11.7, 3.8.11.8, 3.8.11.9, 3.8.8.20, 3.8.8.18, 3.8.8.19, 3.8.8.17, 3.8.11.22, 3.8.11.24, 3.8.11.23, 3.8.11, 3.8.4.6, 3.8.4.7, 3.8.4.5, 3.8.4.4, 3.8.1.12, 3.8.4.3, 3.8.1.9, 3.8.1.10, 3.8.1.11, 3.8.4.8, 3.8.4.9, 3.8.4.10, 3.8.7.17, 3.8.8.1, 3.8.8.3, 3.8.8.4, 3.8.8.5, 3.8.8.6, 3.8.8.2, 3.8.7.18, 3.8.8.12, 3.8.8.13, 3.8.8.14, 3.8.8.15, 3.8.8.16, 3.8.8.11, 3.8.8.8, 3.8.8.7, 3.8.10.6, 3.8.10.5, 3.8.9.24, 3.8.9.23, 3.8.9.22, 3.8.9.21, 3.8.9, 3.8.10.7, 3.8.10.8, 3.8.10.9, 3.8.10.10, 3.9, 4.2, 4.3.15.8, 4.3.15.7, 4.3.15.6, 4.3.15.5, 4.3.15.4, 4.3.15.3, 4.3.15.2, 4.3.15.1, 4.3.9.13, 4.3.14, 4.3.13, 4.3.12, 4.3.11, 4.3.10, 4.3.9, 4.3, 4.3.15, 4.3.9.12, 4.3.9.11, 4.3.9.10, 4.3.9.9, 4.3.9.8, 4.3.9.7, 4.3.9.6, 4.3.9.5, 4.3.9.3, 4.3.9.2, 4.3.9.1, 4.3.19, 4.3.18, 4.3.17, 4.3.16, 4.3.9.4, 4.3.18.19, 4.3.18.20, 4.3.18.21, 4.3.18.22, 4.3.18.23, 4.3.4, 4.3.40, 4.3.26.4, 4.3.26.3, 4.3.26.2, 4.3.26.1, 4.3.26.5, 4.3.26.6, 4.3.26.7, 4.3.26.8, 4.3.26.12, 4.3.26.11, 4.3.26.10, 4.3.26.9, 4.4.18.35, 4.4.18.34, 4.4.18.32, 4.4.18.31, 4.4.18.30, 4.4.18.29, 4.4.18.28, 4.4.18.27, 4.4.18.26, 4.4.18.33, 4.4.18.25, 4.4.18.37, 4.4.19.16, 4.4.19.15, 4.4.19.14, 4.4.19.13, 4.4.19.12, 4.4.19.11, 4.4.19.10, 4.4.18.36, 4.4.19.9, 4.4.19.7, 4.4.19.6, 4.4.19.5, 4.4.19.4, 4.4.19.3, 4.4.19.2, 4.4.19.1, 4.4.19.8, 4.4.19.17, 4.4.18.24, 4.4.18.22, 4.4.18.15, 4.4.18.23, 4.4.18.21, 4.4.18.20, 4.4.18.19, 4.4.18.18, 4.4.18.17, 4.4.18.16, 4.4.18.14, 4.4.19.18, 4.4.19.20, 4.4.19.19, 4.4.19.29, 4.4.19.27, 4.4.19.26, 4.4.19.25, 4.4.19.24, 4.4.19.23, 4.4.19.22, 4.4.19.21, 4.4.19.28, 4.4.18.13, 4.4.18.11, 4.4.18.12, 4.4.18.10, 4.4.18.9, 4.4.18.8, 4.4.18.7, 4.4.18.6, 4.4.18.5, 4.4.18.4, 4.4.18.2, 4.4.18.3, 4.4.18.1, 4.4.19, 4.4.18, 4.4.39.3, 4.4.39.2, 4.4.39.1, 4.4, 4.4.39.4, 4.4.39.5, 4.4.40.17, 4.4.40.18, 4.4.40.19, 4.4.40.20, 4.4.40.21, 4.4.40.25, 4.4.40.24, 4.4.40.23, 4.4.40.22, 4.4.40, 4.4.26, 4.4.43.20, 4.4.44, 4.4.43.10, 4.4.43.9, 4.4.43.8, 4.4.43.7, 4.4.43.6, 4.4.43.5, 4.4.43.4, 4.4.43.3, 4.4.43.2, 4.4.43.1, 4.4.42, 4.4.41, 4.4.43.19, 4.4.43.18, 4.4.43.16, 4.4.43.15, 4.4.43.14, 4.4.43.13, 4.4.43.12, 4.4.43.11, 4.4.43.17, 4.4.44.3, 4.4.44.2, 4.4.44.1, 4.4.43.23, 4.4.43.22, 4.4.43.21, 4.4.43.24, 4.5.3.22, 4.7, 4.7.2, 4.7.3, 4.7.4, 4.7.6, 4.7.7, 4.7.8, 4.7.5, 4.8.1.27, 4.8.1.28, 4.8.1.29, 4.8.1.30, 4.8.1.31, 4.8.1.32, 4.8.1.34, 4.8.1.35, 4.8.1.36, 4.8.1.33, 4.8.5, 4.8, 4.9.3.1, 4.9.3.2, 4.9.3.9, 4.9.3.8, 4.9.3.7, 4.9.3.6, 4.9.3.5, 4.9.3.4, 4.9.3.3, 4.9, 5.1.4, 5.1.6.29, 5.1.6.28, 5.1.7, 5.1.6, 5.1.6.30, 5.1.6.31, 5.1.6.33, 5.1.6.32, 5.1.6.35, 5.1.6.34, 5.1.1, 5.1.7.1, 5.1.7.2, 5.1.7.3, 5.1.7.4, 5.1.11.14, 5.1.11.13, 5.1.7.27, 5.1.7.25, 5.1.5, 5.1.7.20, 5.1.7.23, 5.1.7.24, 5.1.7.26, 5.1.4.8, 5.1.4.7, 5.1.4.6, 5.1.4.5, 5.1.4.4, 5.1.4.3, 5.1.4.2, 5.1.4.1, 5.1.2.23, 5.1.2.22, 5.1.4.9, 5.1.4.10, 5.1.6.9, 5.1.6.15, 5.1.6.14, 5.1.6.13, 5.1.6.12, 5.1.6.11, 5.1.6.10, 5.1.4.11, 5.1.2.21, 5.1.2.20, 5.1.2.19, 5.1.2.18, 5.1.9.11, 5.1.2.17, 5.1.2.16, 5.1.2.15, 5.1.2.14, 5.1.2.13, 5.1.2.12, 5.1, 5.2.2, 5.3.14.15, 5.4.7, 5.4.2.33, 5.4.2.32, 5.4.2.31, 5.4.2.30, 5.4.2.29, 5.4.2.28, 5.4.2.27, 5.4.1.29, 5.4.1.28, 5.4.1.27, 5.4.1.26, 5.4.1.25, 5.4.1.30, 5.4.8, 5.4, 5.5, 5.5.1, 5.5.1.5, 5.5.1.6, 5.5.1.45, 5.5.1.54, 5.5.1.55, 5.5.1.56, 5.5.2.11, 5.5.7, 5.5.9, 5.5.8, 5.5.5, 5.5.10.13, 5.5.10.14, 5.5.8.12, 5.5.8.13, 5.8.10.39, 5.8.10.40, 5.8.10.41, 5.8.10.42, 5.8.10.43, 5.8.10.38, 5.8.10.32, 5.8.10.33, 5.8.10.34, 5.8.10.35, 5.8.10.36, 5.8.10.37, 5.8.11, 5.8.12, 5.8.1, 5.8.10.44, 5.8.11.1, 5.8.11.2, 5.8.11.3, 5.8.9, 5.8.8, 5.8.7, 5.8.6, 5.8.5, 5.8.4, 5.8.3, 5.8.2, 5.8, 5.8.11.4, 5.8.11.5, 5.9, 5.9.1, 6.2.8.25, 6.2.8.24, 6.2.8.23, 6.2.6, 6.2.21.11, 6.2.21.12, 6.2.21.13, 6.2.21.14, 6.2.21.15, 6.2.21.16, 6.2.22, 6.2.21, 6.3.1.26, 6.3.1.28, 6.3.1.27, 6.4.7, 6.5.7, 6.5.7.10, 6.5.7.11, 6.5.7.12, 6.5.7.13, 6.5.7.14, 6.5.7.15, 6.5.7.16, 6.5.7.17, 6.5.7.9, 6.7.7.17, 6.7.7.16, 6.7.7.15, 6.7.7.14, 6.7.7.13, 6.7, 6.7.15.33, 6.7.13.38, 6.7.13.37, 6.7.13.36, 6.7.13.35, 6.7.13.34, 6.7.13.33, 6.7.13.32, 6.7.13.39, 6.7.13.31, 6.7.13.29, 6.7.13.28, 6.7.13.30, 6.7.13.40, 6.7.13.42, 6.7.13.41, 6.7.32, 6.7.33, 6.7.34, 6.7.35, 6.7.36, 6.7.37, 6.7.31, 6.7.30, 6.7.28, 6.7.29, 6.7.21, 6.7.22, 6.7.23, 6.7.24, 6.7.25, 6.7.26, 6.7.27, 6.7.20, 6.7.15.26, 6.7.15.27, 6.7.15.28, 6.7.15.29, 6.7.15.30, 6.7.15.31, 6.7.15.32, 6.7.15.25, 6.7.36.15, 6.7.36.16, 6.7.15.34, 6.7.34.22, 6.7.34.23, 6.7.34.24, 6.7.34.25, 6.7.35.19, 6.7.34.21, 6.7.34.20, 6.7.34.19, 6.7.34.18, 6.7.34.7, 6.7.34.8, 6.7.34.9, 6.7.34.10, 6.7.34.11, 6.7.34.12, 6.7.34.13, 6.7.34.14, 6.7.34.15, 6.7.34.16, 6.7.34.17, 6.7.17.39, 6.7.17.40, 6.7.31.8, 6.7.31.9, 6.7.33.37, 6.7.33.38, 6.7.34.1, 6.7.34.2, 6.7.34.3, 6.7.34.4, 6.7.34.5, 6.7.34.6, 6.7.35(26), 6.8.21.32, 6.8.21.33, 6.8.16.34, 6.8.21.30, 6.8.21.31, 6.8.21.25, 6.8.21.26, 6.8.21.27, 6.8.21.28, 6.8.21.29, 6.8.15.14, 6.8.15.15, 6.8.15.16, 6.8.15.17, 6.8.15.18, 6.8.15.19, 6.8.15.20, 6.8.15.21, 6.8.15.22, 6.8.15.23, 6.8.19.1, 6.8.19.2, 6.8.2.13, 6.9.3, 6.9.4, 6.9.9.2, 6.9.9.1, 6.9.9.46, 6.9.9.47, 6.9.11.43, 6.9.11.44, 6.9.9.56, 6.9.9.55, 6.9.8.15, 6.9.8.14, 6.9.3.20, 6.9.3.21, 6.9.3.22, 6.9.3.23, 6.9.3.24, 6.9.3.25, 6.9.3.26, 6.9.3.37, 6.9.3.38, 6.9.3.39, 6.9.3.40, 6.9.3.41, 6.9.3.42, 6.9.3.43, 6.9.3.44, 6.9.3.45, 6.9.4.18, 6.9.4.27, 6.9.4.28, 6.9.3.36, 6.9, 6.9.11.28, 6.9.11.29, 6.9.11.30, 6.9.11.31, 6.9.11.32, 6.9.11.16, 6.9.11.17, 6.9.11.18, 6.9.11.19, 6.9.11.20, 6.9.11.21, 6.9.11.22, 6.9.11.23, 6.9.11.24, 6.9.11.25, 6.9.11.26, 6.9.11.27, 6.9.11.33, 6.9.7.23, 6.9.7.22, 315 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 488, 489 |
| 119. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •bride, as individual soul or church, in song of songs Found in books: Ashbrook Harvey et al (2015) 233 |
120. Origen, Against Celsus, 3.13, 5.61, 6.20-6.25, 6.27-6.34, 6.27.8-6.27.11, 6.31.13-6.31.15, 6.31.20-6.31.21, 6.31.27, 6.31.32-6.31.34, 6.31.40, 6.31.42-6.31.43, 7.40 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 294; Rasimus (2009) 15, 16, 19, 53, 96, 111, 112, 113, 148, 229, 245, 248, 249, 250 | 3.13. Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, For there must be heresies among you, that they who are approved may be made manifest among you. For as that man is approved in medicine who, on account of his experience in various (medical) heresies, and his honest examination of the majority of them, has selected the preferable system - and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best, - so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle's having separated from his school, and founded a new one - on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine. 5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 6.20. Now, to those who are capable of understanding him, the apostle manifestly presents to view things which are the objects of perception, calling them things seen; while he terms unseen, things which are the object of the understanding, and cognisable by it alone. He knows, also, that things seen and visible are temporal, but that things cognisable by the mind, and not seen, are eternal; and desiring to remain in the contemplation of these, and being assisted by his earnest longing for them, he deemed all affliction as light and as nothing, and during the season of afflictions and troubles was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have a great High Priest, who by the greatness of His power and understanding has passed through the heavens, even Jesus the Son of God, who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: That where I go, you may be also. And therefore we hope, after the troubles and struggles which we suffer here, to reach the highest heavens, and receiving, agreeably to the teaching of Jesus, the fountains of water that spring up unto eternal life, and being filled with the rivers of knowledge, shall be united with those waters that are said to be above the heavens, and which praise His name. And as many of us as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He has made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, then face to face; and in these, When that which is perfect has come, then that which is in part will be done away. 6.21. The Scriptures which are current in the Churches of God do not speak of seven heavens, or of any definite number at all, but they do appear to teach the existence of heavens, whether that means the spheres of those bodies which the Greeks call planets, or something more mysterious. Celsus, too, agreeably to the opinion of Plato, asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob, - a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top - obscurely pointing, by this matter of the ladder, either to the same truths which Plato had in view, or to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth. 6.22. After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? 6.23. If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things, not from the statements of that very insignificant sect from which he quoted, but from books - partly those of the Jews, which are read in their synagogues, and adopted by Christians, and partly from those of Christians alone - let him peruse, at the end of Ezekiel's prophecies, the visions beheld by the prophet, in which gates of different kinds are enumerated, which obscurely refer to the different modes in which divine souls enter into a better world; and let him peruse also, from the Apocalypse of John, what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates. And if he is capable of finding out also the road, which is indicated by symbols, of those who will march on to divine things, let him read the book of Moses entitled Numbers, and let him seek the help of one who is capable of initiating him into the meaning of the narratives concerning the encampments of the children of Israel; viz., of what sort those were which were arranged towards the east, as was the case with the first; and what those towards the south-west and south; and what towards the sea; and what the last were, which were stationed towards the north. For he will see that there is in the respective places a meaning not to be lightly treated, nor, as Celsus imagines, such as calls only for silly and servile listeners: but he will distinguish in the encampments certain things relating to the numbers that are enumerated, and which are specially adapted to each tribe, of which the present does not appear to us to be the proper time to speak. Let Celsus know, moreover, as well as those who read his book, that in no part of the genuine and divinely accredited Scriptures are seven heavens mentioned; neither do our prophets, nor the apostles of Jesus, nor the Son of God Himself, repeat anything which they borrowed from the Persians or the Cabiri. 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 7.40. Next to the remarks of Celsus on which we have already commented, come others which he addresses to all Christians, but which, if applicable to any, ought to be addressed to persons whose doctrines differ entirely from those taught by Jesus. For it is the Ophians who, as we have before shown, have utterly renounced Jesus, and perhaps some others of similar opinions who are the impostors and jugglers, leading men away to idols and phantoms; and it is they who with miserable pains learn off the names of the heavenly doorkeepers. These words are therefore quite inappropriate as addressed to Christians: If you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms. And, as though quite unaware that these impostors entirely agree with him, and are not behind him in speaking ill of Jesus and His religion, he thus continues, confounding us with them: otherwise you will be acting the most ridiculous part, if, while you pronounce imprecations upon those other recognised gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to himself. That he is ignorant of the wide difference between our opinions and those of the inventors of these fables, and that he imagines the charges which he makes against them applicable to us, is evident from the following passage: For the sake of such a monstrous delusion, and in support of those wonderful advisers, and those wonderful words which you address to the lion, to the amphibious creature, to the creature in the form of an ass, and to others, for the sake of those divine doorkeepers whose names you commit to memory with such pains, in such a cause as this you suffer cruel tortures, and perish at the stake. Surely, then, he is unaware that none of those who regard beings in the form of an ass, a lion, or an amphibious animal, as the doorkeepers or guides on the way to heaven, ever expose themselves to death in defense of that which they think the truth. That excess of zeal, if it may be so called, which leads us for the sake of religion to submit to every kind of death, and to perish at the stake, is ascribed by Celsus to those who endure no such sufferings; and he reproaches us who suffer crucifixion for our faith, with believing in fabulous creatures - in the lion, the amphibious animal, and other such monsters. If we reject all these fables, it is not out of deference to Celsus, for we have never at any time held any such fancies; but it is in accordance with the teaching of Jesus that we oppose all such notions, and will not allow to Michael, or to any others that have been referred to, a form and figure of that sort. |
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| 121. Origen, Selecta In Genesim (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 344 |
| 122. Papyri, Papyri Graecae Magicae, 4.1716-4.1870 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 68, 70, 71 |
| 123. Anon., Pistis Sophia, 2.66-2.67, 3.126, 4.136 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 90, 124 |
| 124. Porphyry, Introduction, Or The Predictables, 1.9-1.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 557 |
| 125. Nag Hammadi, The Testimony of Truth, 30.5, 30.6, 30.7, 30.8, 31.3, 31.4, 31.5, 31.15, 42.23-43.1, 44.23-45.6, 45.3, 45.23-48.15, 46.4, 46.5, 46.6, 46.7, 74.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 342 |
| 126. Nag Hammadi, The Teachings of Silvanus, 84.25, 88.12, 88.13, 88.14, 88.15, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.28, 89.29, 89.30, 94.31-95.6, 95.12, 95.13, 95.14, 95.15, 95.16, 95.25, 95.27, 95.29, 95.30, 95.32, 96.7, 99.13, 99.14, 99.22, 99.23, 99.24, 102.2, 102.3, 102.4, 104.2, 105.13, 105.14, 105.15, 105.16, 105.17, 105.18, 105.19, 105.22-106.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 433 |
| 127. Nag Hammadi, The Sophia of Jesus Christ, 3.105.12-3.105.14, 100.12-100.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 342 |
128. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 163| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b |
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| 129. Athanasius, Life of Anthony, 22, 7, 52 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 123 |
| 130. Arnobius, Against The Gentiles, 5.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 216 |
| 131. Alexander of Lycopolis, Tractatus De Placitis Manichaeorum, 4.15, 5.5, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.23-13.2, 11.1, 11.2, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 13.20-14.12, 14.18-15.18, 22.12, 22.21, 22.22, 22.23, 22.24, 25.4, 25.11, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 26.7, 26.16, 26.17, 30.14, 30.15, 30.16, 30.17 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 279 |
132. Diogenes Laertius, Lives of The Philosophers, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 456 | 3.72. For that maker contains the other living things, and this universe the shapes of them all. It is smooth and has no organ all round because it has no need of organs. Moreover, the universe remains imperishable because it is not dissolved into the Deity. And the creation as a whole is caused by God, because it is the nature of the good to be beneficent, and the creation of the universe has the highest good for its cause. For the most beautiful of created things is due to the best of intelligible causes; so that, as God is of this nature, and the universe resembles the best in its perfect beauty, it will not be in the likeness of anything created, but only of God. |
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| 133. Eusebius of Caesarea, Ecclesiastical History, 5.1, 6.43 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 517; Rasimus (2009) 253 |
| 134. Eusebius of Caesarea, Preparation For The Gospel, 10.1-11.1, 11.7.1.4, 11.7.1.3, 11.7.1.2, 11.7.1.1, 11.8.1.9, 11.8.1.8, 11.8, 15.20.7, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 545 |
| 135. Nag Hammadi, Allogenes, 47.38, 49.5, 49.6, 49.7, 49.8, 49.9, 49.10, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.17, 49.18, 49.19, 49.20, 49.21, 50.24, 50.25, 50.26, 50.27, 50.28, 50.29, 50.30, 50.31, 50.32, 50.33, 50.34, 50.35, 50.36, 51.19, 51.20, 51.21, 51.22, 51.23, 51.24, 51.25, 51.26, 51.27, 51.28, 51.29, 51.30, 51.31, 51.32, 52.6, 52.7, 52.8, 52.9, 52.10, 52.11, 52.12, 52.13, 52.14, 52.15, 52.16, 52.17, 52.18, 52.19, 52.30, 52.31, 52.32, 53.36, 53.37, 54.6, 54.7, 54.8, 54.9, 54.10, 54.11, 54.12, 54.13, 54.14, 54.15, 54.16, 54.17, 54.18, 54.19, 54.20, 54.21, 54.22, 54.23, 54.24, 54.25, 54.26, 54.27, 54.28, 54.29, 54.30, 54.31, 54.32, 54.33, 54.34, 54.35, 54.36, 54.37, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 58, 58.7, 58.8, 58.9, 58.10, 58.11, 58.12, 58.13, 58.14, 58.15, 58.16, 58.26-59.26, 59, 59.3, 59.9, 59.10, 59.11, 59.12, 59.13, 59.14, 59.15, 59.16, 59.17, 59.18, 59.19, 59.20, 59.21, 59.22, 59.23, 59.24, 59.25, 59.26-60.12, 59.26, 60, 60.19, 60.20, 60.21, 60.22, 60.30, 60.31, 60.32, 60.33, 60.34, 60.35, 60.36, 60.37, 61, 61.1, 61.2, 61.3, 61.4, 61.5, 61.6, 61.7, 61.8, 61.9, 61.10, 61.11, 61.12, 61.13, 61.14, 61.15, 61.16, 61.17, 61.18, 61.19, 64.4, 64.5, 64.6, 64.7, 64.8, 64.9, 64.10, 64.30, 64.31, 64.32, 64.33, 64.34, 64.35, 64.36, 64.37-67.20, 65.15, 65.16, 65.17, 65.18, 65.19, 65.20, 65.21, 65.22, 65.23, 65.24, 65.25, 67.19, 68.16, 68.17, 68.18, 68.19, 68.20, 68.21, 68.22, 68.23, 68.24, 68.25, 69.16, 69.17, 69.18, 69.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 341, 342 |
| 136. Nag Hammadi, Apocalypse of James, 20.7-22.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 251 |
| 137. Nag Hammadi, Authoritative Teaching, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 26.21-27.23, 27.25, 27.26, 27.27, 27.28, 27.29, 28.20, 28.21, 28.22, 28.23, 28.24, 29.5, 29.6, 29.7, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 29.16, 30.6-31.24, 31.31-32.8, 32.2, 32.3, 32.4, 32.5, 32.6, 32.7, 32.8, 32.9, 32.10, 32.11, 32.18, 32.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 352, 359 |
| 138. Iamblichus, Protrepticus, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 549 |
139. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 163| 12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש | 12a. The Gemara poses a question: b Now that it is derived from /b the phrase b “from one end of the heavens to the other,” why do I /b need the phrase b “since the day that God created man upon the earth”? /b ,The Gemara answers that this phrase teaches us something else, b according to Rabbi Elazar. /b As b Rabbi Elazar said: /b The height of b Adam the first man /b reached b from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, /b and from one end of the heavens” (Deuteronomy 4:32). b When he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me” /b (Psalms 139:5)., b Rav Yehuda said /b that b Rav said: The /b size of b Adam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,” /b which indicates that he spanned the entire length of the world. b Once he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b ,The Gemara asks: b If so, the /b two parts of the b verse contradict each other, /b since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both b this and that are one, /b the same, b measure. /b ,§ The Gemara continues to discuss Creation: b Rav Yehuda said /b that b Rav said: Ten things were created on the first day /b of Creation, b and they are /b as follows: b Heaven and earth; i tohu /i and i vohu /i , /b i.e., unformed and void; b light and darkness; wind and water; the length of day and the length of night. /b ,All of these are derived from the Torah: b Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” /b (Genesis 1:1). b i Tohu /i and i vohu /i , as it is written: “And the earth was unformed and void [ i tohu vavohu /i ]” /b (Genesis 1:2). b Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” /b (Genesis 1:2); b light, as it is written: “And God said: Let there be light” /b (Genesis 1:3). b Wind and water, as it is written: “And the wind of God hovered over the face of the waters” /b (Genesis 1:2). b The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” /b (Genesis 1:5)., b It was taught /b in the i Tosefta /i : b i Tohu /i /b is b a green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him” /b (Psalms 18:12), indicating that a line of darkness surrounds the world. b i Vohu /i ; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of i tohu /i and stones of i vohu /i ” /b (Isaiah 34:11), which demonstrates that i tohu /i is a line and that i vohu /i is referring to stones.,The Gemara poses a question: b And /b was b light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” /b (Genesis 1:17), b and it is /b also b written: “And there was evening, and there was morning, a fourth day” /b (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood b in accordance with Rabbi Elazar, as Rabbi Elazar said: /b The b light that the Holy One, Blessed be He, created on the first day /b was not that of the sun but a different kind of light, b through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt /b and that they might misuse this light for evil, b He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” /b (Job 38:15)., b And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” /b (Genesis 1:4), b and “good” is referring to none /b other than the b righteous, as it is stated: “Say /b of b the righteous that it shall be good /b for them, for they shall eat the fruit of their actions” (Isaiah 3:10)., b When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” /b (Proverbs 13:9).,The Gemara comments: This is b like /b a dispute between b i tanna’im /i : /b The b light that the Holy One, Blessed be He, created on /b the b first day /b was so profound that b man could observe through it from one end of the world to the other; /b this is b the statement of Rabbi Ya’akov. And the Rabbis say: /b This light b is the very same as the lights created on the first day, but they were not suspended /b in their designated places in the firmament b until the fourth day. /b ,§ b Rav Zutra bar Tuvya said /b that b Rav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b ,Scriptural proof is provided for this statement as follows: It was created b through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” /b (Proverbs 3:19); b through knowledge, as it is written: “With His knowledge the depths were broken up” /b (Proverbs 3:20); b through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” /b (Psalms 65:7); b through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11); b through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” /b (Psalms 25:6)., b And Rav Yehuda said /b that b Rav said, /b with regard to the same matter: b When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, /b whose cord lengthens as they unravel, b until the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11). b And this is /b the same as that which b Reish Lakish said: What is /b the meaning of that b which is written: “I am the Almighty God /b [ b i El Shaddai /i /b ]” (Genesis 17:1)? It means: b I am He Who said to the world “enough [dai],” /b instructing it to stop expanding. Similarly, b Reish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers” /b (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as b the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” /b (Genesis 1:1), which indicates that heaven came first. b And Beit Hillel say: /b The b earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” /b (Genesis 2:4)., b Beit Hillel said to Beit Shammai: According to your words, /b does b a person build a second floor and build /b the first floor of b the house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth” /b (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. b Beit Shammai said to Beit Hillel: According to your words, /b does b a person make a stool /b for his feet, b and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1). b But the Rabbis say: /b Both b this and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together” /b (Isaiah 48:13), implying that they were created as one.,The Gemara asks: b And the others, /b Beit Shammai and Beit Hillel, b what, /b in their opinion, b is /b the meaning of b “together”? /b The Gemara responds: It means b that they do not separate from each other. /b In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, b the verses contradict each other, /b as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. b Reish Lakish said: When they were created, He /b first b created /b the b heavens and afterward created the earth, but when He spread them /b out and fixed them in their places, b He spread /b out b the earth and afterward He spread /b out b the heavens. /b ,Incidental to the above, the Gemara asks: b What is /b the meaning and source of the word b “heaven” [ i shamayim /i ]? Rabbi Yosei bar Ḥanina said: /b It is an acronym, b i shesham mayim /i , /b meaning: That water is there. b It was taught in a i baraita /i : /b i Shamayim /i means b i esh umayim /i , /b fire and water, which b teaches that the Holy One, Blessed be He, brought them /b both b and combined them together, and made /b the b firmament from them. /b ,§ The Gemara relates: b Rabbi Yishmael asked Rabbi Akiva /b a question b when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound /b and learn that b every /b appearance of the word b i et /i in the Torah /b is meant to teach something, b what would he expound from /b the phrase: b “The heaven and the earth” /b [ b i et hashamayim ve’et ha’aretz /i /b ] (Genesis 1:1)? b He said to him: /b These words should be expounded as follows: b Had it stated: /b In the beginning God created i hashamayim veha’aretz /i , i.e., the heaven and the earth, without the word i et /i , b I would have said: i Shamayim /i is the name of the Holy One, Blessed be He, /b and the same goes for i aretz /i , and the verse would sound as if it meant that God, whose name is i Shamayim /i and i Aretz /i , created the world. b Since it states “ i et hashamayim ve’et ha’aretz /i ,” /b it is clear that these are created objects and that b i shamayim /i /b means the b actual heaven /b and b i aretz /i /b is the b actual earth. /b It is for this reason that the word i et /i is necessary. |
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| 140. Nag Hammadi, On Baptism A, 40.11-40.17, 40.30-40.39, 41.10-41.12, 41.21-41.23, 41.25, 41.34-41.38 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 235, 249, 251; Rasimus (2009) 93 |
| 141. Nag Hammadi, A Valentinian Exposition, 25.30-26.22, 26.18, 26.19, 26.20, 26.21, 30.21, 30.22, 30.23, 30.24, 30.25, 31.34, 31.35, 31.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 418 |
| 142. Nag Hammadi, Melchizedek, 2.6-2.9, 20.14-20.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 126, 131 |
| 143. Nag Hammadi, The Exegesis On The Soul, 127.25-128.17, 128.34-129.5, 130.1, 130.2, 130.3, 130.4, 130.5, 136.6, 136.7, 136.8, 136.17, 136.18, 136.19, 136.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 133 |
| 144. Nag Hammadi, The Apocalypse of Adam, 64.1, 64.2, 64.3, 64.4, 64.5, 64.6, 64.7, 64.8, 64.9, 64.10, 64.11, 64.12, 64.13, 75.8, 75.9-76.5, 75.9, 75.10, 75.11, 75.12, 75.13, 75.14, 75.15, 75.16, 75.17, 77.7, 77.8, 77.9, 77.10, 77.11, 77.12, 77.13, 77.14, 77.15, 77.16, 77.17, 77.18, 82.28-83.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 54 |
| 145. Nag Hammadi, The Apocryphon of James, 4.35-4.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 126 |
| 146. Nag Hammadi, The Book of Thomas The Contender, 123, 138.7, 138.8, 138.9, 138.10, 138.11, 138.12, 138.13, 138.14, 138.15, 138.16, 138.17, 138.18, 138.19, 139.24, 139.32, 140.20, 140.21, 140.22, 140.23, 140.24, 140.25, 140.26, 140.27, 140.28, 140.29, 140.30, 140.31, 140.32, 140.33, 140.34, 140.35, 140.36, 140.37, 141.29-142.2, 142.7, 142.26, 142.27, 142.28, 142.29, 142.30, 142.31, 142.32, 142.33, 142.34, 142.35, 142.36, 142.37, 143.2, 143.9-144.14, 145.1, 145.2, 145.3, 145.4, 145.5, 145.6, 145.7, 145.8, 145.9, 145.10, 145.11, 145.12, 145.13, 145.14, 145.15, 145.16 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 265 |
| 147. Nag Hammadi, The Concept of Our Great Power, 43.29-44.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 133 |
| 148. Nag Hammadi, The Dialogue of The Saviour, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 125 |
| 149. Nag Hammadi, The Discourse On The Eight And Ninth, 57.28-58.17, 59.26, 59.27, 59.28, 60.32-61.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 340 |
| 150. Nag Hammadi, The Paraphrase of Shem, 28.3, 28.4, 38.32-39.24, 52.25, 52.26, 52.27, 52.28, 52.29, 53.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 342 |
| 151. Nag Hammadi, The Hypostasis of The Archons, 84, 86.27-87.23, 87.23, 87.24, 87.25, 87.26-88.19, 87.26, 87.29, 87.30, 87.31, 87.32, 87.33, 88.3, 88.4, 88.5, 88.6, 88.7, 88.8, 88.9, 88.10, 88.11, 88.12, 88.13, 88.14, 88.15, 88.16, 88.17, 88.18, 88.19, 88.20, 88.21, 88.22, 88.23, 88.24, 89.4, 89.5, 89.6, 89.7, 89.8, 89.9, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.28, 89.29, 89.31, 89.32, 90.6, 90.11, 90.12, 90.30, 90.31, 90.32, 90.33, 90.34, 90.34-91.3, 96.11, 96.12, 96.13, 96.14, 97.1, 97.2, 97.3, 97.4, 97.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 166 |
| 152. Nag Hammadi, On The Origin of The World, 104.4, 104.5, 104.17, 104.18, 104.19, 104.20, 104.21, 104.22, 104.23, 104.24, 104.25, 104.26, 104.27, 104.28, 104.29, 104.30, 104.31, 105.4, 105.5, 105.6, 105.7, 105.8, 105.25, 105.26, 105.27, 105.28, 105.29, 105.30, 105.31, 106.5, 106.6, 106.7, 106.8, 106.9, 106.10, 106.11, 106.12, 106.13, 106.14, 106.15, 106.19-107.17, 106.27-107.14, 107.17-109.1, 109.7, 110.7, 110.8, 110.9, 110.10, 110.11, 110.12, 110.13, 110.18-111.2, 110.27, 110.28, 110.29, 111.29-116.8, 113.5, 113.6, 113.7, 113.8, 113.9, 113.10, 113.10-114.15, 113.11, 113.12-114.15, 113.12, 114.16, 114.17, 114.18, 114.19, 114.20, 114.29-115.11, 114.36-115.1, 115.5, 115.6, 115.9, 115.10, 115.11, 115.12, 115.13, 115.14, 115.15, 115.16, 115.17, 115.18, 115.19, 115.20, 115.21, 115.22, 115.23, 115.30-116.8, 115.30-116.9, 115.33, 115.34, 116.8-117.15, 116.28, 116.29, 116.30, 116.31, 116.32, 117.7, 117.18, 117.19, 117.20, 117.21, 117.22, 117.23, 117.24, 117.25, 117.26, 117.27, 117.28-118.2, 117.28, 117.33, 117.34, 117.35, 117.36, 118.24-119.19, 119.16, 119.17, 119.18, 119.19, 120.17, 120.18, 120.19, 120.20, 120.21, 120.22, 120.23, 120.24, 120.25, 121.27, 121.28, 121.29, 121.30, 121.31, 121.32, 121.33, 121.34, 121.35, 122.6, 122.7, 122.8, 122.9, 122.10, 122.11, 122.12, 122.13, 122.14, 122.15, 122.16, 122.17, 122.18, 122.19, 122.20, 122.24, 122.25, 122.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 253 |
| 153. Nag Hammadi, The Gospel of Philip, 56.26-57.22, 61.5, 61.6, 61.7, 61.8, 61.9, 61.10, 61.27, 61.28, 61.29, 61.30, 61.31, 61.32, 61.33, 61.34, 61.35, 67.9, 67.10, 67.11, 67.12, 67.13, 67.14, 67.15, 67.16, 67.17, 67.18, 67.19, 67.20, 67.21, 67.22, 67.23, 67.24, 67.25, 67.26, 67.27, 69.14-70.9, 70.3, 70.4, 70.5, 70.6, 70.7, 70.8, 70.9, 74.12, 74.13, 74.14, 74.15, 74.16, 74.17, 74.18, 74.19, 74.20, 74.21, 74.22, 74.23, 74.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 340 |
| 154. Nag Hammadi, The Gospel of Truth, 17.20, 20.28-20.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 333, 349 |
| 155. Nag Hammadi, The Gospel of Thomas, a b c d\n0 42 42 42 None\n1 36 36 36 None\n2 11 11 11 None\n3 114 114 114 None\n4 76 76 76 None\n5 1 1 1 None\n6 13 13 13 None\n7 14(35.24-25) 14(35.24 14(35 24 \n8 21 21 21 None\n9 37(39.27-40.2) 37(39.27 37(39 27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 265 |
| 156. Anon., Apostolic Constitutions, 3.16.2, 3.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 247, 251 |
| 157. Methodius of Olympus, De Resurrectione, 1.39.5 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 344 |
| 158. Epiphanius, Panarion, 26.1, 26.1.9, 26.2.6, 26.4.5-26.4.8, 26.8.1-26.8.3, 26.9.3-26.9.9, 26.10, 26.10.4-26.10.5, 26.10.7-26.10.10, 26.13, 26.13.2-26.13.3, 31.18.9, 39.2.4, 39.3.5, 40.2.3, 40.7.1-40.7.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rasimus (2009) 253 |
| 159. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
| 160. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 205 |
| 161. Paulinus of Nola, Letters, 18.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 585 |
| 162. Anon., Midrash Psalms, 139 (4th cent. CE - 9th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 162 |
163. Augustine, The City of God, 14.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, capacities, not parts, of soul Found in books: Sorabji (2000) 316 | 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. |
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| 164. Augustine, Enarrationes In Psalmos, 141.17-141.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 587 |
| 165. Augustine, On The Holy Trinity, 12.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 242 |
166. Augustine, Confessions, 8.5, 8.9-8.10, 8.9.21, 11.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, capacities, not parts, of soul •iamblichus, neoplatonist, rejects plotinian undescended soul except for a few individuals Found in books: Sorabji (2000) 205, 316 | 8.5. 10. But when that man of Yours, Simplicianus, related this to me about Victorinus, I burned to imitate him; and it was for this end he had related it. But when he had added this also, that in the time of the Emperor Julian, there was a law made by which Christians were forbidden to teach grammar and oratory, and he, in obedience to this law, chose rather to abandon the wordy school than Your word, by which You make eloquent the tongues of the dumb, Wisdom 10:21 - he appeared to me not more brave than happy, in having thus discovered an opportunity of waiting on You only, which thing I was sighing for, thus bound, not with the irons of another, but my own iron will. My will was the enemy master of, and thence had made a chain for me and bound me. Because of a perverse will was lust made; and lust indulged in became custom; and custom not resisted became necessity. By which links, as it were, joined together (whence I term it a chain), did a hard bondage hold me enthralled. givest away thy strength to resist him in the rest; when the hem is worn, the whole garment will ravel out, if it be not mended by timely repentance. See Müller, Lehre von der Sünde, book v., where the beginnings and alarming progress of evil in the soul are graphically described. See 9JKLJKLsec. 18, note, below}-- But that new will which had begun to develope in me, freely to worship You, and to wish to enjoy You, O God, the only sure enjoyment, was not able as yet to overcome my former wilfulness, made strong by long indulgence. Thus did my two wills, one old and the other new, one carnal, the other spiritual, contend within me; and by their discord they unstrung my soul. 11. Thus came I to understand, from my own experience, what I had read, how that the flesh lusts against the Spirit, and the Spirit against the flesh. Galatians 5:17 I verily lusted both ways; yet more in that which I approved in myself, than in that which I disapproved in myself. For in this last it was now rather not I, Romans 7:20 because in much I rather suffered against my will than did it willingly. And yet it was through me that custom became more combative against me, because I had come willingly whither I willed not. And who, then, can with any justice speak against it, when just punishment follows the sinner? Nor had I now any longer my wonted excuse, that as yet I hesitated to be above the world and serve You, because my perception of the truth was uncertain; for now it was certain. But I, still bound to the earth, refused to be Your soldier; and was as much afraid of being freed from all embarrassments, as we ought to fear to be embarrassed. 12. Thus with the baggage of the world was I sweetly burdened, as when in slumber; and the thoughts wherein I meditated upon You were like the efforts of those desiring to awake, who, still overpowered with a heavy drowsiness, are again steeped therein. And as no one desires to sleep always, and in the sober judgment of all waking is better, yet does a man generally defer to shake off drowsiness, when there is a heavy lethargy in all his limbs, and, though displeased, yet even after it is time to rise with pleasure yields to it, so was I assured that it were much better for me to give up myself to Your charity, than to yield myself to my own cupidity; but the former course satisfied and vanquished me, the latter pleased me and fettered me. Nor had I anything to answer You calling to me, Awake, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 And to You showing me on every side, that what Thou said was true, I, convicted by the truth, had nothing at all to reply, but the drawling and drowsy words: Presently, lo, presently; Leave me a little while. But presently, presently, had no present; and my leave me a little while went on for a long while. In vain did I delight in Your law after the inner man, when another law in my members warred against the law of my mind, and brought me into captivity to the law of sin which is in my members. For the law of sin is the violence of custom, whereby the mind is drawn and held, even against its will; deserving to be so held in that it so willingly falls into it. O wretched man that I am! Who shall deliver me from the body of this death but Your grace only, through Jesus Christ our Lord? 8.9. 21. Whence is this monstrous thing? And why is it? Let Your mercy shine on me, that I may inquire, if so be the hiding-places of man's punishment, and the darkest contritions of the sons of Adam, may perhaps answer me. Whence is this monstrous thing? And why is it? The mind commands the body, and it obeys immediately; the mind commands itself, and is resisted. The mind commands the hand to be moved, and such readiness is there that the command is scarce to be distinguished from the obedience. Yet the mind is mind, and the hand is body. The mind commands the mind to will, and yet, though it be itself, it obeys not. Whence this monstrous thing? And why is it? I repeat, it commands itself to will, and would not give the command unless it willed; yet is not that done which it commands. But it wills not entirely; therefore it commands not entirely. For so far forth it commands, as it wills; and so far forth is the thing commanded not done, as it wills not. For the will commands that there be a will;- not another, but itself. But it does not command entirely, therefore that is not which it commands. For were it entire, it would not even command it to be, because it would already be. It is, therefore, no monstrous thing partly to will, partly to be unwilling, but an infirmity of the mind, that it does not wholly rise, sustained by truth, pressed down by custom. And so there are two wills, because one of them is not entire; and the one is supplied with what the other needs. 8.10. 22. Let them perish from Your presence, O God, as vain talkers and deceivers Titus 1:10 of the soul do perish, who, observing that there were two wills in deliberating, affirm that there are two kinds of minds in us - one good, the other evil. They themselves verily are evil when they hold these evil opinions; and they shall become good when they hold the truth, and shall consent unto the truth, that Your apostle may say unto them, You were sometimes darkness, but now are you light in the Lord. Ephesians 5:8 But, they, desiring to be light, not in the Lord, but in themselves, conceiving the nature of the soul to be the same as that which God is, are made more gross darkness; for that through a shocking arrogancy they went farther from You, the true Light, which lights every man that comes into the world. John 1:9 Take heed what you say, and blush for shame; draw near unto Him and be lightened, and your faces shall not be ashamed. I, when I was deliberating upon serving the Lord my God now, as I had long purposed - I it was who willed, I who was unwilling. It was I, even I myself. I neither willed entirely, nor was entirely unwilling. Therefore was I at war with myself, and destroyed by myself. And this destruction overtook me against my will, and yet showed not the presence of another mind, but the punishment of my own. Now, then, it is no more I that do it, but sin that dwells in me, Romans 7:17 - the punishment of a more unconfined sin, in that I was a son of Adam. 23. For if there be as many contrary natures as there are conflicting wills, there will not now be two natures only, but many. If any one deliberate whether he should go to their conventicle, or to the theatre, those men at once cry out, Behold, here are two natures - one good, drawing this way, another bad, drawing back that way; for whence else is this indecision between conflicting wills? But I reply that both are bad - that which draws to them, and that which draws back to the theatre. But they believe not that will to be other than good which draws to them. Supposing, then, one of us should deliberate, and through the conflict of his two wills should waver whether he should go to the theatre or to our church, would not these also waver what to answer? For either they must confess, which they are not willing to do, that the will which leads to our church is good, as well as that of those who have received and are held by the mysteries of theirs, or they must imagine that there are two evil natures and two evil minds in one man, at war one with the other; and that will not be true which they say, that there is one good and another bad; or they must be converted to the truth, and no longer deny that where any one deliberates, there is one soul fluctuating between conflicting wills. 24. Let them no more say, then, when they perceive two wills to be antagonistic to each other in the same man, that the contest is between two opposing minds, of two opposing substances, from two opposing principles, the one good and the other bad. For Thou, O true God, disprove, check, and convince them; like as when both wills are bad, one deliberates whether he should kill a man by poison, or by the sword; whether he should take possession of this or that estate of another's, when he cannot both; whether he should purchase pleasure by prodigality, or retain his money by covetousness; whether he should go to the circus or the theatre, if both are open on the same day; or, thirdly, whether he should rob another man's house, if he have the opportunity; or, fourthly, whether he should commit adultery, if at the same time he have the means of doing so - all these things concurring in the same point of time, and all being equally longed for, although impossible to be enacted at one time. For they rend the mind amid four, or even (among the vast variety of things men desire) more antagonistic wills, nor do they yet affirm that there are so many different substances. Thus also is it in wills which are good. For I ask them, is it a good thing to have delight in reading the apostle, or good to have delight in a sober psalm, or good to discourse on the gospel? To each of these they will answer, It is good. What, then, if all equally delight us, and all at the same time? Do not different wills distract the mind, when a man is deliberating which he should rather choose? Yet are they all good, and are at variance until one be fixed upon, whither the whole united will may be borne, which before was divided into many. Thus, also, when above eternity delights us, and the pleasure of temporal good holds us down below, it is the same soul which wills not that or this with an entire will, and is therefore torn asunder with grievous perplexities, while out of truth it prefers that, but out of custom forbears not this. 11.9. 11. In this Beginning, O God, have You made heaven and earth - in Your Word, in Your Son, in Your Power, in Your Wisdom, in Your Truth, wondrously speaking and wondrously making. Who shall comprehend? Who shall relate it? What is that which shines through me, and strikes my heart without injury, and I both shudder and burn? I shudder inasmuch as I am unlike it; and I burn inasmuch as I am like it. It is Wisdom itself that shines through me, clearing my cloudiness, which again overwhelms me, fainting from it, in the darkness and amount of my punishment. For my strength is brought down in need, so that I cannot endure my blessings, until Thou, O Lord, who hast been gracious to all mine iniquities, heal also all mine infirmities; because You shall also redeem my life from corruption, and crown me with Your loving-kindness and mercy, and shall satisfy my desire with good things, because my youth shall be renewed like the eagle's. For by hope we are saved; and through patience we await Your promises. Romans 8:24-25 Let him that is able hear You discoursing within. I will with confidence cry out from Your oracle, How wonderful are Your works, O Lord, in Wisdom have You made them all. And this Wisdom is the Beginning, and in that Beginning have You made heaven and earth. |
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| 167. John Chrysostom, Homilies On Matthew, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 587 |
| 168. Macrobius, Commentary On The Dream of Scipio, 2.16.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 320 |
| 169. Theodoret of Cyrus, Compendium Against Heresies, 1.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 14, 163 |
| 170. Proclus, Institutio Theologica, 207-209, 211 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 155 |
| 171. Damaskios, In Philebum, 13.5-13.12, 87.1-87.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji (2000) 205 |
| 172. Proclus, In Platonis Timaeum Commentarii, 1.212.22 (5th cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 173. Elias, In Porphyrii Isagogen Commentaria, 39.6-39.8 (5th cent. CE - 6th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 547 |
| 174. Proclus, Theologia Platonica ( ), a b c d\n0 4.24(73.1-6) 4.24(73.1 4 24(73 \n1 1.1 1.1 1 1 \n2 3.5(18.24-19.15) 3.5(18.24 3 5(18 \n3 1.8(32.15-18) 1.8(32.15 1 8(32 \n4 1.25(109-113) 1.25(109 1 25(109 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 549 |
| 175. Proclus, In Platonis Timaeum Commentarii, 1.5.10-1.5.15, 1.5.23-1.5.24, 1.13.14-1.13.19, 1.202.26-1.202.28, 1.207.19, 1.211.25-1.211.26, 1.333.7-1.333.9, 1.333.28, 1.429-1.430, 3.286.23-3.286.24, 3.286.27, 3.286.29-3.286.30, 3.287.1-3.287.2, 3.287.7-3.287.10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin (2015) 155 |
| 176. Proclus, Commentary On Plato'S Republic, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 582 |
| 177. Proclus, In Platonis Alcibiadem, 247.8-249.15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Dillon and Timotin (2015) 155 |
| 178. Philoponus John, Philoponi (Olim Ammonii) In Aristotelis Categorias Commentarium, 9.12-9.15 (5th cent. CE - 6th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 555 |
| 179. Proclus, In Platonis Parmenidem Commentarii, 617.23-618.3, 641.15-643.5, 1196.24, 1196.25, 1196.26, 1196.27, 1196.28, 1196.29 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 553 |
| 180. Olympiodorus The Younger of Alexandria, In Aristotelis Meteora Commentaria, 146.10-146.11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 535 |
| 181. Orphic Hymns., Hymni, 58, 6 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 68 |
| 182. Anon., Odes of Solomon, None Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 349 |
| 183. Orphic Hymns., Fragments, 107, 112, 106 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 68 |
| 184. Anon., Tchacos 3 Gospel of Judas, 35.18, 44.4, 47.9, 47.19-48.1, 48.22, 49, 49.6, 50, 51.8, 51.9, 51.10, 51.11, 51.12, 51.13, 51.14, 52.4, 52.5, 52.6, 52.7, 52.8, 52.9, 52.10, 52.11, 56.17, 56.18, 56.19, 56.20, 56.21 Tagged with subjects: •nan Found in books: Rasimus (2009) 15 |
| 185. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 5.20 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 238 |
| 187. Pseudo‐Aristotle, Problems, None Tagged with subjects: •nan Found in books: Sorabji (2000) 242 |
| 189. Pseudo‐Ocellus, Commentary On Plato'S Phaedo, Ed.Westerink, None Tagged with subjects: •nan Found in books: Sorabji (2000) 205 |
| 190. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, 231.32-214.6 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 603 |
| 191. Xenocrates Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 485 |
| 192. Anon., Cologne Mani Codex, 23.10-23.15 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 340 |
| 193. Epicurus, Kuriai Doxai, 2 Tagged with subjects: •stoics, see under individual stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, soul survives for a while Found in books: Sorabji (2000) 237, 248 |
| 194. Anon., Apocalypse of Moses, 29, 37 Tagged with subjects: •nan Found in books: Rasimus (2009) 165 |
| 195. Anon., 3 Enoch, 10.1 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 349 |
| 196. Anon., 3 Baruch, 4.4-4.5 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 70, 248 |
| 197. Anon., 2 Enoch, 22.8-22.9 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 349 |
| 198. Theodore Bar Konai, Book of The Scholia, 11.78 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 93 |
| 199. Heraclitus Lesbius, Fragments, 25 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 352 |
| 201. Ibn Wahshiyya, Al-Filâha An-Nabatiyya, 449-453, 448 Tagged with subjects: •nan Found in books: Rasimus (2009) 96 |
| 202. Anon., Gospel of Thomas, a b c d\n0 42 42 42 None\n1 36 36 36 None\n2 11 11 11 None\n3 114 114 114 None\n4 76 76 76 None\n5 13 13 13 None\n6 1 1 1 None\n7 14(35.24-25) 14(35.24 14(35 24 \n8 21 21 21 None\n9 37(39.27-40.2) 37(39.27 37(39 27 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 265 |
| 203. Ammonius Hermeiou, In Aristotelis De Interpretatione Commentarius, 24.22-24.32 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 556 |
| 204. Psellus, Hypotyposis, None Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 540 |
| 205. Iamblichus, De Mysteriis Aegyptiorum, a b c d\n0 3.14(132.12) 3.14(132.12) 3 14(132\n1 5.26(238.11-12) 5.26(238.11 5 26(238 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 596 |
| 206. Anon., Parthian Manichaean Fragments, None Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 349 |
| 207. Proclus, In Cratylum, 67 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 602 |
| 208. Simplicius, In Categorias, 1.3, 1.4, 1.5, 1.6, 1.7, 4.22, 4.23, 4.24, 4.28-5.1, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 73.29-74.17, 76.18, 76.19, 76.20, 76.21, 76.22, 76.23, 78.4, 78.5, 90.19, 90.20, 205.22, 205.23, 205.24, 205.25, 205.26, 205.27, 205.28, 205.29, 205.30, 205.31, 205.32, 205.33, 205.34, 205.35, 277.5, 277.6, 277.7, 277.8, 277.9, 277.10, 277.11, 290.9, 290.10, 300.25, 300.26, 300.27, 300.28, 340.12, 340.13, 438.33, 438.34, 438.35, 438.36 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 553 |
| 209. Anon., On The Eucharist A (Nhc Xi, 229 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 237 |
| 210. Thesallus of Tralles, Tübingen Theosophia, §63 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 549 |
| 211. Arethas of Caesarea, Scholia In Porphyrii Eisagogen, None Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 548 |
| 212. Anon., Corpus Hermeticum, 1.24-1.26, 4.10, 10.16-10.18, 13.4.1-13.4.2 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 320, 340, 344 |
| 213. Anon., On Baptism B (Nhc Xi, 42.11-42.24, 42.28-42.32, 42.36-42.37, 42.39 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 235, 249, 251 |
| 214. Heracleon, Fragmenta (Apud Origen, Comm. Jo.), 8 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 253 |
| 215. Zosimos of Panopolis, Syriac Fragments, 12 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 342 |
| 216. Epigraphy, Amulets Naveh-Shaked, 7 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 71 |
| 217. Celsus, Chaldaean Oracles, 1, 10, 128, 130, 139, 196, 201, 30, 32, 34-35, 37, 5-6, 120 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 265, 266, 486 |
| 218. Anon., Book of Allogenes (Ct,4), 59.3, 59.27, 60.3, 60.4, 60.5, 60.6, 60.7, 60.8, 60.9, 60.10, 60.11, 60.12, 60.13, 60.15, 60.16, 60.17, 60.18, 60.19, 60.20, 60.21, 60.22, 60.23, 60.24, 60.25, 61.3, 61.4, 61.5, 61.7, 61.10, 61.14, 61.15, 61.16, 61.18, 61.19-62.9, 61.19, 61.24, 61.25, 61.26, 62.9, 62.10, 62.11, 62.12, 62.13, 62.14, 62.15, 63, 63.12 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 110 |
| 219. Anon., Holy Book of The Great Invisible Spirit, 3.49.3-3.49.4, 3.59.9-3.59.12, 3.66.8-3.66.22, 3.68.9-3.68.22, 4.61.8-4.61.11 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 342 |
| 223. Anon., Epistle To Diognetus, 6.4-6.7 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 590 |
| 224. Evagrius, Epistulae, 3.21 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 590 |
| 225. Pseudo-Plutarch, De Vita Et Poesi Homeri, 122-130 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 486 |
| 226. Pausanias, Graeciae Description, 1.37.4-1.37.5 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 343 |
| 227. Calcidius, In Platonis Timaeum Commentarius, a b c d\n0 172 (277.5-8) 172 (277.5 172 (277 5 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 554 |
| 228. Ambrosiaster, Adversus Paganos, 114.11 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 248 |
| 229. Shepherd of Hermas, Similitude, 9.16.3-9.16.4 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 243 |
| 230. Nag Hammadi, The First Apocalypse of James, 33.11-35.19 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 251 |
| 231. Philo of Alexandria, Quis Rerum Divinarum Heresit, 164, 56, 55 Tagged with subjects: •nan Found in books: Rasimus (2009) 168 |
| 232. Ephrem, Testament, 502 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 93 |
| 233. Anon., The Sophia of Jesus Christ (Bg Iii), 103.10-104.7, 119.6, 119.7, 119.17-120.1, 119.18, 120.1, 120.2, 120.3, 120.4, 120.5, 120.6, 120.7, 120.8, 120.9, 120.10, 120.11, 121.6, 122.5, 122.6, 122.7, 122.8, 122.9, 125.15, 125.16, 125.17, 125.18, 125.19 Tagged with subjects: •nan Found in books: Rasimus (2009) 169 |
| 234. Celsus, True Doctrine, 10 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 15 |
| 235. Anon., Bruce Codex, The Untitled Text, 8 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 124 |
| 236. Nag Hammadi, The Trimorphic Protennoia, 39.13-40.16, 39.26, 39.27, 39.28 Tagged with subjects: •nan Found in books: Rasimus (2009) 124 |
| 237. Nag Hammadi, The Holy Book of The Great Invisible Spirit, 56.22-58.22, 58.8, 58.9, 58.10, 58.11, 58.12, 58.13, 58.14, 58.15, 58.16, 58.17, 58.18, 58.19, 58.20, 58.21, 58.22, 65.20, 65.21, 65.22 Tagged with subjects: •nan Found in books: Rasimus (2009) 150 |
| 239. Nag Hammadi, The Apocryphon of John (Ii, 1), 10.28-11.4, 11.15, 11.16, 11.17, 11.18, 19.15-20.31, 20.35-21.14, 21.19-22.2, 25.23-26.19, 26.12, 26.13, 26.14, 26.15, 26.26, 26.27, 26.28, 26.29, 26.30, 26.31, 26.32, 26.36-27.11, 26.36-27.21, 27.17, 27.18, 27.19, 27.20, 27.21 Tagged with subjects: •nan Found in books: Rasimus (2009) 165 |
| 240. Suda, Lexicon, 4.178.21-4.178.22 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 547 |
| 241. Pseudo-Archytas, Apud Simplicius, In Categorias, 76.20-76.22 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 545 |
| 242. Anon., Prolegomena In Platonis Philosophiam, 26.20, 26.23-26.26, 26.34-26.44 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 544, 554, 555 |
| 243. Syrianus, In Metaphysica, 85.4, 93.1-93.6 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 604 |
| 244. Porphyry, De Regressu Animae, 2.27.21-28.19 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 604 |
| 245. Proclus, In Euclidem, 52.18, 53.12, 53.13, 53.14, 53.15, 53.16, 53.17, 53.18, 55.1, 55.2, 55.3, 55.4, 55.5, 55.6, 55.6-56.8, 94.21, 94.22, 94.23, 94.24, 94.25, 94.25-95.20, 94.26-95.2 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 600 |
| 246. Pseudo-Chrysostom, De Occursu Domini, De Deipara Et Symeone, None Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 587 |
| 247. Origen, Psalmus Cxli (Catena Fragment), None Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 587 |
| 248. Anon., Anonymous Parmenides Commentary, 43.369 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 370 |
| 249. Homeric Hymns, Hymnus In Cererem, 231-259, 261-274, 439-440, 51-52, 525, 53-61, 260 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013) 525, 527 |
| 250. Anon., Gospel of Mary, 15.1-17.7 Tagged with subjects: •soul, individual Found in books: Corrigan and Rasimus (2013) 344 |
| 251. Pseudo-Tertullian, Adversus Omnes Haereses, 2.1-2.9 Tagged with subjects: •soul, individual Found in books: Rasimus (2009) 14, 150 |
