| 1. Plato, Republic, 571c-e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 410 |
2. Plato, Timaeus, 71e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 410| 71e. ἡμῶν, ἵνα ἀληθείας πῃ προσάπτοιτο, κατέστησαν ἐν τούτῳ τὸ μαντεῖον. ἱκανὸν δὲ σημεῖον ὡς μαντικὴν ἀφροσύνῃ θεὸς ἀνθρωπίνῃ δέδωκεν· οὐδεὶς γὰρ ἔννους ἐφάπτεται μαντικῆς ἐνθέου καὶ ἀληθοῦς, ἀλλʼ ἢ καθʼ ὕπνον τὴν τῆς φρονήσεως πεδηθεὶς δύναμιν ἢ διὰ νόσον, ἢ διά τινα ἐνθουσιασμὸν παραλλάξας. ΤΙ. ἀλλὰ συννοῆσαι μὲν ἔμφρονος τά τε ῥηθέντα ἀναμνησθέντα ὄναρ ἢ ὕπαρ ὑπὸ τῆς μαντικῆς τε καὶ ἐνθουσιαστικῆς φύσεως, καὶ ὅσα ἂν φαντάσματα | 71e. as good as they possibly could, rectified the vile part of us by thus establishing therein the organ of divination, that it might in some degree lay hold on truth. And that God gave unto man’s foolishness the gift of divination a sufficient token is this: no man achieves true and inspired divination when in his rational mind, but only when the power of his intelligence is fettered in sleep or when it is distraught by disease or by reason of some divine inspiration. Tim. But it belongs to a man when in his right mind to recollect and ponder both the things spoken in dream or waking vision by the divining and inspired nature, and all the visionary forms that were seen, and by means of reasoning to discern about them all |
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3. Cicero, On Divination, 1.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408| 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. | 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. |
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4. Philo of Alexandria, On The Life of Abraham, 70 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 407 | 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. |
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5. Philo of Alexandria, On Drunkenness, 204 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 | 204. For it was not likely that in his state he could clearly and distinctly comprehend either sleep or waking, or a stationary position or motion; but when he appears to have come to an opinion in the best manner, then above all other times is he found to be most foolish, since his affairs then come to an end, by no means resembling that which was expected; |
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6. Philo of Alexandria, On The Migration of Abraham, 222 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 222. So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search. |
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| 7. Philo of Alexandria, On Sobriety, 5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 |
8. Philo of Alexandria, On Dreams, 1.1, 1.167-1.168 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. |
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9. Philo of Alexandria, On The Special Laws, 1.298, 2.103 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408, 409 | 1.298. The third, which is a reason of the very greatest importance, is this. Since we are not only well treated while we are awake, but also when we are asleep, inasmuch as the mighty God gives sleep as a great assistance to the human race, for the benefit of both their bodies and souls, of their bodies as being by it relieved of the labours of the day, and of their souls as being lightened by it of all their cares, and being restored to themselves after all the disorder and confusion caused by the outward senses, and as being then enabled to retire within and commune with themselves, the law has very properly thought fit to make a distinction of the actions of thanksgiving, so that sacrifices may be made on behalf of those who are awake by means of the victims which are offered, and on behalf of those who are asleep, and of those who are benefited by sleep, by the lighting of the sacred candles.LV. |
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10. Philo of Alexandria, On The Contemplative Life, 26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 | 26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. |
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| 11. Philo of Alexandria, Allegorical Interpretation, 2.30 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409 |
| 12. Plutarch, Letter of Condolence To Apollonius, 120c6, 120d5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 406 |
| 13. Plutarch, Fragments, 200 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 406 |
| 14. Tertullian, On The Soul, 47.1-47.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 |
| 15. Iamblichus, Concerning The Mysteries, 3.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, stoic doctrine Found in books: de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 408 |
