1. Hebrew Bible, Genesis, 6.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •tenor (hexis) Found in books: Horkey (2019), Cosmos in the Ancient World, 281| 6.14. "עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃", | 6.14. "Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.", |
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| 2. Aeschylus, Libation-Bearers, 1.7.17, 1.7.33, 4.7.3, 4.23.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116, 122, 147 |
3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 279| 78e. ἕωσπερ ἂν τὸ θνητὸν συνεστήκῃ ζῷον, μὴ διαπαύεσθαι γιγνόμενον· τούτῳ δὲ δὴ τῷ γένει τὸν τὰς ἐπωνυμίας θέμενον ἀναπνοὴν καὶ ἐκπνοὴν λέγομεν θέσθαι τοὔνομα. πᾶν δὲ δὴ τό τʼ ἔργον καὶ τὸ πάθος τοῦθʼ ἡμῶν τῷ σώματι γέγονεν ἀρδομένῳ καὶ ἀναψυχομένῳ τρέφεσθαι καὶ ζῆν· ΤΙ. ὁπόταν γὰρ εἴσω καὶ ἔξω τῆς ἀναπνοῆς ἰούσης τὸ πῦρ ἐντὸς συνημμένον ἕπηται, διαιωρούμενον δὲ ἀεὶ διὰ τῆς κοιλίας εἰσελθὸν τὰ | 78e. And to this kind of process the Giver of Titles gave, as we say, the names of inspiration and expiration. And the whole of this mechanism and its effects have been created in order to secure nourishment and life for our body, by means of moistening and cooling. Tim. For as the respiration goes in and out the inward fire attached thereto follows it; and whenever in its constant oscillations this fire enters in through the belly |
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4. Cicero, On The Nature of The Gods, 1.36-1.39, 2.38-2.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116, 123 | 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. 1.37. Zeno's pupil Aristo holds equally mistaken views. He thinks that the form of the deity cannot be comprehended, and he denies the gods sensation, and in fact is uncertain whether god is a living being at all. Cleanthes, who attended Zeno's lectures at the same time as the last-named, at one moment says that the world itself is god, at another gives this name to the mind and soul of the universe, and at another decides that the most unquestionable deity is that remote all‑surrounding fiery atmosphere called the aether, which encircles and embraces the universe on its outer side at an exceedingly lofty altitude; while in the books that he wrote to combat hedonism he babbles like one demented, now imagining gods of some definite shape and form, now assigning full divinity to the stars, now pronouncing that nothing is more divine than reason. The result is that the god whom we apprehend by our intelligence, and desire to make to correspond with a mental concept as a seal tallies with its impression, has utterly and entirely vanished. 1.38. Persaeus, another pupil of Zeno, says that men have deified those persons who have made some discovery of special utility for civilization, and that useful and health-giving things have themselves been called by divine names; he did not even say that they were discoveries of the gods, but speaks of them as actually divine. But what could be more ridiculous than to award divine honours to things mean and ugly, or to give the rank of gods to men now dead and gone, whose worship could only take the form of lamentation? 1.39. Chrysippus, who is deemed to be the most skilful interpreter of the Stoic dreams, musters an enormous mob of unknown gods — so utterly unknown that even imagination cannot guess at their form and nature, although our mind appears capable of visualizing anything; for he says that divine power resides in reason, and in the soul and mind of the universe; he calls the world itself a god, and also the all‑pervading world-soul, and again the guiding principle of that soul, which operates in the intellect and reason, and the common and all‑embracing nature of things; beside this, the fire that I previously termed aether; and also the power of Fate, and the Necessity that governs future events; and also all fluid and soluble substances, such as water, earth, air, the sun, moon and stars, and the all‑embracing unity of things; and even those human beings who have attained immortality. 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world; 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. |
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5. Philo of Alexandria, That God Is Unchangeable, 35-36 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117 | 36. This is the continued unalterable course, up and down, of habit, which runners, imitating in their triennial festivals, in those great common spectacles of all men, display as a brilliant achievement, and a worthy subject of rivalry and contention. VIII. |
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6. Philo of Alexandria, On The Eternity of The World, 75 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tenor (hexis), level in the hierarchy of cosmic nature Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72 | 75. Moreover, if we saw that there was no such thing as any eternal nature to be seen, those who assert the liability of the world to destruction would not appear to be so guilty of disparaging the world without any excuse, since they would have no example whatever of anything being everlasting; but since fate, according to the doctrine of those who have investigated the principles of natural philosophy most accurately, is a thing without any beginning and without any end, connecting all the causes of everything, as to leave no break and no interruption, why may we not in like manner also affirm of the nature of the world that it subsists for a great length of time, being, as it were, an arrangement of what is otherwise in no order, a harmony of what is otherwise wholly destitute of such harmony, an agreement of what is otherwise without agreement, a union of things previously separated, a condition of stocks and stones, a nature of things growing from seed and of trees, a life of all animals, the mind and reason of men, and the most perfect virtue of virtuous men? But if the nature of the world is uncreated and indestructible, then it is plain that the world is held together and powerfully preserved by an everlasting indissoluble chain. |
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| 7. Philo of Alexandria, Questions On Genesis, 2.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148 |
| 8. Philo of Alexandria, Allegorical Interpretation, 2.22-2.23 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tenor (hexis) •tenor (hexis), level in the hierarchy of cosmic nature Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72; Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117 |
9. Philo of Alexandria, On The Creation of The World, 73 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tenor (hexis), level in the hierarchy of cosmic nature Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72 | 73. of existing things, there are some which partake neither of virtue nor of vice; as for instance, plants and irrational animals; the one, because they are destitute of soul, and are regulated by a nature void of sense; and the other, because they are not endowed with mind of reason. But mind and reason may be looked upon as the abode of virtue and vice; as it is in them that they seem to dwell. Some things again partake of virtue alone, being without any participation in any kind of vice; as for instance, the stars, for they are said to be animals, and animals endowed with intelligence; or I might rather say, the mind of each of them is wholly and entirely virtuous, and unsusceptible of every kind of evil. Some things again are of a mixed nature, like man, who is capable of opposite qualities, of wisdom and folly, of temperance and dissoluteness, of courage and cowardice, of justice and injustice, in short of good and evil, of what is honourable and what is disgraceful, of virtue and vice. |
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| 10. Achilles Tatius, On The Sphere, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 134 |
| 11. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 134 |
| 12. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 13. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 14. Hierocles Stoicus, Fragments, 1.5-1.33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 147 |
| 15. Hierocles Stoicus, Fragments, 1.5-1.33 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 147 |
| 16. Sextus, Against The Mathematicians, 7.234-7.237, 8.275-8.276, 9.76, 9.78-9.85 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117, 119, 123, 134 |
| 17. Alexander of Aphrodisias, On Fate, 199.14-199.22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 123 |
| 18. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 148 |
| 19. Eusebius of Caesarea, Preparation For The Gospel, 15.15.7, 15.20.2, 15.20.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116, 122, 148 |
| 20. Plotinus, Enneads, 4.7.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116 |
21. Diogenes Laertius, Lives of The Philosophers, 7.58, 7.134-7.135, 7.138-7.140, 7.157 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Horkey (2019), Cosmos in the Ancient World, 281; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 116, 118, 122, 147 | 7.58. There are, as stated by Diogenes in his treatise on Language and by Chrysippus, five parts of speech: proper name, common noun, verb, conjunction, article. To these Antipater in his work On Words and their Meaning adds another part, the mean.A common noun or appellative is defined by Diogenes as part of a sentence signifying a common quality, e.g. man, horse; whereas a name is a part of speech expressing a quality peculiar to an individual, e.g. Diogenes, Socrates. A verb is, according to Diogenes, a part of speech signifying an isolated predicate, or, as others define it, an un-declined part of a sentence, signifying something that can be attached to one or more subjects, e.g. I write, I speak. A conjunction is an indeclinable part of speech, binding the various parts of a statement together; and an article is a declinable part of speech, distinguishing the genders and numbers of nouns, e.g. ὁ, ἡ, τό, οἱ, αἱ, τά. 7.134. They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form. 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.138. Again, they give the name of cosmos to the orderly arrangement of the heavenly bodies in itself as such; and (3) in the third place to that whole of which these two are parts. Again, the cosmos is defined as the individual being qualifying the whole of substance, or, in the words of Posidonius in his elementary treatise on Celestial Phenomena, a system made up of heaven and earth and the natures in them, or, again, as a system constituted by gods and men and all things created for their sake. By heaven is meant the extreme circumference or ring in which the deity has his seat.The world, in their view, is ordered by reason and providence: so says Chrysippus in the fifth book of his treatise On Providence and Posidonius in his work On the Gods, book iii. – inasmuch as reason pervades every part of it, just as does the soul in us. Only there is a difference of degree; in some parts there is more of it, in others less. 7.139. For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion. 7.140. The world, they say, is one and finite, having a spherical shape, such a shape being the most suitable for motion, as Posidonius says in the fifth book of his Physical Discourse and the disciples of Antipater in their works on the Cosmos. Outside of the world is diffused the infinite void, which is incorporeal. By incorporeal is meant that which, though capable of being occupied by body, is not so occupied. The world has no empty space within it, but forms one united whole. This is a necessary result of the sympathy and tension which binds together things in heaven and earth. Chrysippus discusses the void in his work On Void and in the first book of his Physical Sciences; so too Apollophanes in his Physics, Apollodorus, and Posidonius in his Physical Discourse, book ii. But these, it is added [i.e. sympathy and tension], are likewise bodies. 7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick. |
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| 22. Theodoret of Cyrus, Cure of The Greek Maladies, 5.2.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122 |
| 23. Proclus, In Primum Euclidis Librum Commentarius, 143.8-143.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 134 |
| 24. Stobaeus, Anthology, 2.112.1-2.112.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •tenor (hexis), character (diathesis), as a special Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 32 |
| 25. Hierocles Historicus, Fragments, 1.5-1.33 Tagged with subjects: •tenor (hexis) Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 147 |
| 28. Nemesius, On The Nature of Man, 70.6-71.4 Tagged with subjects: •tenor (hexis) Found in books: Horkey (2019), Cosmos in the Ancient World, 278 |
| 30. Cicero, On Proper Functions, 2.11 Tagged with subjects: •tenor (hexis), level in the hierarchy of cosmic nature Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72 |
| 31. Plutarch, Synopsis, None Tagged with subjects: •tenor (hexis), level in the hierarchy of cosmic nature Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72 |
| 32. Fds, Fds, 89 Tagged with subjects: •tenor (hexis), character (diathesis), as a special Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 32 |
| 33. Theodore of Mopsuesta, In Hag., None Tagged with subjects: •nan Found in books: Horkey (2019), Cosmos in the Ancient World, 281 |
| 34. Long And Sedley, The Hellenistic Philosophers, None Tagged with subjects: •nan Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 32 |
| 35. Stoic School, Stoicor. Veter. Fragm., 2.458-2.459, 3.213, 3.372, 3.548 Tagged with subjects: •tenor (hexis), level in the hierarchy of cosmic nature •tenor (hexis), character (diathesis), as a special Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 32, 72 |
| 36. Simplicius of Cilicia, In Aristotelis Categorias Commentarium, 214.24-214.37, 238.12-238.20, 306.14-306.27 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •tenor (hexis) •tenor (hexis), level in the hierarchy of cosmic nature Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 72; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 122, 134 |
| 38. Plutarch, On Virtue of Character, None Tagged with subjects: •nan Found in books: Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 117 |
