1. Hebrew Bible, Psalms, 8.3, 11.4, 18.13, 29.4-29.5, 47.7, 50.1, 74.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •theophilus of antioch Found in books: Osborne (2001) 71| 8.3. "מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃", 11.4. "יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃", 18.13. "מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃", 29.4. "קוֹל־יְהוָה בַּכֹּחַ קוֹל יְהוָה בֶּהָדָר׃", 29.5. "קוֹל יְהוָה שֹׁבֵר אֲרָזִים וַיְשַׁבֵּר יְהוָה אֶת־אַרְזֵי הַלְּבָנוֹן׃", 47.7. "זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ׃", 50.1. "כִּי־לִי כָל־חַיְתוֹ־יָעַר בְּהֵמוֹת בְּהַרְרֵי־אָלֶף׃", 50.1. "מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא־אָרֶץ מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבֹאוֹ׃", 74.12. "וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃", | 8.3. "Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; That Thou mightest still the enemy and the avenger.", 11.4. "The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men.", 18.13. "At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire.", 29.4. "The voice of the LORD is powerful; The voice of the LORD is full of majesty.", 29.5. "The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon.", 47.7. "Sing praises to God, sing praises; sing praises unto our King, sing praises.", 50.1. "A Psalm of Asaph. God, God, the LORD, hath spoken, and called the earth From the rising of the sun unto the going down thereof.", 74.12. "Yet God is my King of old, Working salvation in the midst of the earth.", |
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2. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007) 674| 5.29. "וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃", | 5.29. "And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’", |
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3. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Osborne (2001) 70| 30a. παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· | 30a. For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, |
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4. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •theophilus of antioch Found in books: Motta and Petrucci (2022) 169| 67b. αὐτῶν πᾶν τὸ εἰλικρινές, τοῦτο δ’ ἐστὶν ἴσως τὸ ἀληθές: μὴ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. τοιαῦτα οἶμαι, ὦ Σιμμία , ἀναγκαῖον εἶναι πρὸς ἀλλήλους λέγειν τε καὶ δοξάζειν πάντας τοὺς ὀρθῶς φιλομαθεῖς. ἢ οὐ δοκεῖ σοι οὕτως; | 67b. and that is, perhaps, the truth. For it cannot be that the impure attain the pure. Such words as these, I think, Simmias, all who are rightly lovers of knowledge must say to each other and such must be their thoughts. Do you not agree? Most assuredly, Socrates. Then, said Socrates, if this is true, my friend, I have great hopes that when I reach the place to which I am going, I shall there, if anywhere, attain fully to that which has been my chief object in my past life, so that the journey which is now |
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5. Anon., 1 Enoch, 106.16-106.17, 107.2-107.3 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •theophilus of antioch Found in books: Stuckenbruck (2007) 674 | 106.16. a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth 107.2. manner of good comes upon it. And now, my son, go and make known to thy son Lamech that thi 107.3. on, which has been born, is in truth his son, and that (this) is no lie.' And when Methuselah had heard the words of his father Enoch-for he had shown to him everything in secret-he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction. |
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| 6. Dead Sea Scrolls, Community Rule, 1.19-1.20, 11.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115 |
| 7. Philo of Alexandria, On Planting, 14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115 |
8. Philo of Alexandria, On The Creation of The World, 138, 16, 44, 77, 149 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013) 116 | 149. Accordingly, Moses says, that "God brought all the animals to man, wishing to see what names he would give to each." Not because he knew that he had formed in mortal man a rational nature capable of moving of its own accord, in order that he might be free from all participation in vice. But he was now trying him as a master might try his pupil, stirring up the disposition which he had implanted in him; and moreover exciting him to a contemplation of his own works, that he might extemporise them names which should not be inappropriate nor unbecoming, but which should well and clearly display the peculiar qualities of the different subjects. |
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| 9. Philo of Alexandria, On The Decalogue, 12.58 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115 |
10. Philo of Alexandria, On The Confusion of Tongues, 166, 196 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013) 116 | 196. On which account Moses tells us, "The Lord scattered them from thence;" which is equivalent to, he dispersed them, he put them to flight, he banished them, he destroyed them; for to scatter is sometimes done with a view to production, and growth, and increase of other things; but there is another kind which has for its object overthrow and destruction: but God, the planter of the world, wishes to sow in every one excellence, but to scatter and drive from the world accursed impiety; that the disposition which hates virtue may at last desist from building up a city of wickedness, and a tower of impiety; |
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| 11. Ignatius, To The Smyrnaeans, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 116 |
12. New Testament, John, 1.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Osborne (2001) 52| 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. | 1.3. All things were made through him. Without him was not anything made that has been made. |
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13. New Testament, Romans, 4.5, 4.17, 14.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Osborne (2001) 52; Tabbernee (2007) 94| 4.5. τῷ δὲ μὴ ἐργαζομένῳ, πιστεύοντι δὲ ἐπὶ τὸν δικαιοῦντα τὸν ἀσεβῆ, λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην, 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· | 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. |
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14. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115| 1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, | 1.15. who is the image of the invisible God, the firstborn of all creation. |
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15. Mishnah, Berachot, 6.2-6.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115| 6.2. "בֵּרַךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה, יָצָא. וְעַל פֵּרוֹת הָאָרֶץ בּוֹרֵא פְּרִי הָעֵץ, לֹא יָצָא. עַל כֻּלָּם אִם אָמַר שֶׁהַכֹּל נִהְיָה, יָצָא: \n", 6.3. "עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר שֶׁהַכֹּל. עַל הַחֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי אוֹמֵר שֶׁהַכֹּל. עַל הֶחָלָב וְעַל הַגְּבִינָה וְעַל הַבֵּיצִים אוֹמֵר שֶׁהַכֹּל. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו: \n", | 6.2. "If one blessed over fruit of the tree the blessing, “Who creates the fruit of the ground,” he has fulfilled his obligation. But if he said over produce from the ground, “Who creates the fruit of the tree,” he has not fulfilled his obligation. If over anything he says “By Whose word all things exist”, he has fulfilled his obligation.", 6.3. "Over anything which does not grow from the earth one says: “By Whose word all things exist.” Over vinegar, fallen unripe fruit and locusts one says, “By Whose word all things exist.” Over milk and cheese and eggs one says, “By Whose word all things exist.” R. Judah says: over anything which is cursed they do not bless at all.", |
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16. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115 | 573b. yet some things conform to providence (some to one, some to another), some to fate. And whereas fate most certainly conforms to providence, providence most certainly does not conform to fate (here it is to be understood that we are speaking of the primary and highest providence): for what is said to "conform to" a thing is posterior to that, whatever it may be, to which it is said to conform (for example, "what conforms to law" is posterior to law and "what conforms to nature" to nature); thus "what conforms to fate" is younger than fate, while the highest providence is eldest of all, save the one whose will or intellection or both it is, and it is that, as has been previously stated, of the Father and Artisan of all things. |
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| 17. Ps.-Philo, Biblical Antiquities, 1.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Stuckenbruck (2007) 674 |
18. Justin, Dialogue With Trypho, 35, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Tabbernee (2007) 94 | 7. Justin: Should any one, then, employ a teacher? Or whence may any one be helped, if not even in them there is truth? Old Man: There existed, long before this time, certain men more ancient than all those who are esteemed philosophers, both righteous and beloved by God, who spoke by the Divine Spirit, and foretold events which would take place, and which are now taking place. They are called prophets. These alone both saw and announced the truth to men, neither reverencing nor fearing any man, not influenced by a desire for glory, but speaking those things alone which they saw and which they heard, being filled with the Holy Spirit. Their writings are still extant, and he who has read them is very much helped in his knowledge of the beginning and end of things, and of those matters which the philosopher ought to know, provided he has believed them. For they did not use demonstration in their treatises, seeing that they were witnesses to the truth above all demonstration, and worthy of belief; and those events which have happened, and those which are happening, compel you to assent to the utterances made by them, although, indeed, they were entitled to credit on account of the miracles which they performed, since they both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him: which, indeed, the false prophets, who are filled with the lying unclean spirit, neither have done nor do, but venture to work certain wonderful deeds for the purpose of astonishing men, and glorify the spirits and demons of error. But pray that, above all things, the gates of light may be opened to you; for these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom. |
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| 19. Tatian, Oration To The Greeks, 5.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 116 |
| 20. Galen, Commentary On Hippocrates' 'Aphorisms', 346.16-347.1, 347.9, 347.10, 347.11, 347.12, 347.13, 347.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Motta and Petrucci (2022) 166 |
21. Tertullian, Against The Valentinians, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Mcglothlin (2018) 96 | 5. My own path, however, lies along the original tenets of their chief teachers, not with the self-appointed leaders of their promiscuous followers. Nor shall we hear it said of us from any quarter, that we have of our own mind fashioned our own materials, since these have been already produced, both in respect of the opinions and their refutations, in carefully written volumes, by so many eminently holy and excellent men, not only those who have lived before us, but those also who were contemporary with the heresiarchs themselves: for instance Justin, philosopher and martyr; Miltiades, the sophist of the churches; Iren us, that very exact inquirer into all doctrines; our own Proculus, the model of chaste old age and Christian eloquence. All these it would be my desire closely to follow in every work of faith, even as in this particular one. Now if there are no heresies at all but what those who refute them are supposed to have fabricated, then the apostle who predicted them 1 Corinthians 11:19 must have been guilty of falsehood. If, however, there are heresies, they can be no other than those which are the subject of discussion. No writer can be supposed to have so much time on his hands as to fabricate materials which are already in his possession. |
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| 22. Clement of Alexandria, Christ The Educator, 1.6, 1.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Janowitz (2002) 79 |
| 23. Hippolytus, Refutation of All Heresies, 10.14.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Osborne (2001) 68 |
| 24. Clement of Alexandria, Miscellanies, 2.20, 6.14, 7.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Janowitz (2002) 79 |
25. Irenaeus, Refutation of All Heresies, 1.12.1-1.12.2, 1.27.2, 2.1.5, 2.2.3, 2.10.4, 3.12.12, 3.23.5-3.23.6, 3.24.1, 4.6, 4.12-4.16, 4.27-4.32, 4.37-4.40, 5.12.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115, 116; Lampe (2003) 250; Mcglothlin (2018) 66, 213; Osborne (2001) 52, 69, 232 | 4.6. But since also they frame an account concerning the action of the zodiacal signs, to which they say the creatures that are procreated are assimilated, neither shall we omit this: as, for instance, that one born in Leo will be brave; and that one born in Virgo will have long straight hair, be of a fair complexion, childless, modest. These statements, however, and others similar to them, are rather deserving of laughter than serious consideration. For, according to them, it is possible for no Aethiopian to be born in Virgo; otherwise he would allow that such a one is white, with long straight hair and the rest. But I am rather of opinion, that the ancients imposed the names of received animals upon certain specified stars, for the purpose of knowing them better, not from any similarity of nature; for what have the seven stars, distant one from another, in common with a bear, or the five stars with the head of a dragon?- in regard of which Aratus says:- But two his temples, and two his eyes, and one beneath Reaches the end of the huge monster's law. 4.12. Who will not feel astonishment at the exertion of so much deep thought with so much toil? This Ptolemy, however - a careful investigator of these matters - does not seem to me to be useless; but only this grieves (one), that being recently born, he could not be of service to the sons of the giants, who, being ignorant of these measures, and supposing that the heights of heaven were near, endeavoured in vain to construct a tower. And so, if at that time he were present to explain to them these measures, they would not have made the daring attempt ineffectually. But if any one profess not to have confidence in this (astronomer's calculations), let him by measuring be persuaded (of their accuracy); for in reference to those incredulous on the point, one cannot have a more manifest proof than this. O, pride of vain-toiling soul, and incredible belief, that Ptolemy should be considered pre-eminently wise among those who have cultivated similar wisdom! 4.13. Certain, adhering partly to these, as if having propounded great conclusions, and supposed things worthy of reason, have framed enormous and endless heresies; and one of these is Colarbasus, who attempts to explain religion by measures and numbers. And others there are (who act) in like manner, whose tenets we shall explain when we commence to speak of what concerns those who give heed to Pythagorean calculation as possible; and uttering vain prophecies, hastily assume as secure the philosophy by numbers and elements. Now certain (speculators), appropriating similar reasonings from these, deceive unsophisticated individuals, alleging themselves endued with foresight; sometimes, after uttering many predictions, happening on a single fulfilment, and not abashed by many failures, but making their boast in this one. Neither shall I pass over the witless philosophy of these men; but, after explaining it, I shall prove that those who attempt to form a system of religion out of these (aforesaid elements), are disciples of a school weak and full of knavery. 4.14. Those, then, who suppose that they prophesy by means of calculations and numbers, and elements and names, constitute the origin of their attempted system to be as follows. They affirm that there is a root of each of the numbers; in the case of thousands, so many monads as there are thousands: for example, the root of six thousand, six monads; of seven thousand, seven monads; of eight thousand, eight monads; and in the case of the rest, in like manner, according to the same (proportion). And in the case of hundreds, as many hundreds as there are, so many monads are the root of them: for instance, of seven hundred there are seven hundreds; the root of these is seven monads: of six hundred, six hundreds; the root of these, six monads. And it is similar respecting decades: for of eighty (the root is) eight monads; and of sixty, six monads; of forty, four monads; of ten, one monad. And in the case of monads, the monads themselves are a root: for instance, of nine, nine; of eight, eight; of seven, seven. In this way, also, ought we therefore to act in the case of the elements (of words), for each letter has been arranged according to a certain number: for instance, the letter n according to fifty monads; but of fifty monads five is the root, and the root of the letter n is (therefore) five. Grant that from some name we take certain roots of it. For instance, (from) the name Agamemnon, there is of the a, one monad; and of the g, three monads; and of the other a, one monad; of the m, four monads; of the e, five monads; of the m, four monads; of the n, five monads; of the (long) o, eight monads; of the n, five monads; which, brought together into one series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these added together make up 36 monads. Again, they take the roots of these, and they become three in the case of the number thirty, but actually six in the case of the number six. The three and the six, then, added together, constitute nine; but the root of nine is nine: therefore the name Agamemnon terminates in the root nine. Let us do the same with another name - Hector. The name (H)ector has five letters - e, and k, and t, and o, and r. The roots of these are 5, 2, 3, 8, 1; and these added together make up 19 monads. Again, of the ten the root is one; and of the nine, nine; which added together make up ten: the root of ten is a monad. The name Hector, therefore, when made the subject of computation, has formed a root, namely a monad. It would, however, be easier to conduct the calculation thus: Divide the ascertained roots from the letters - as now in the case of the name Hector we have found nineteen monads- into nine, and treat what remains over as roots. For example, if I divide 19 into 9, the remainder is 1, for 9 times 2 are 18, and there is a remaining monad: for if I subtract 18 from 19, there is a remaining monad; so that the root of the name Hector will be a monad. Again, of the name Patroclus these numbers are roots: 8, 1, 3, 1, 7, 2, 3, 7, 2; added together, they make up 34 monads. And of these the remainder is 7 monads: of the 30, 3; and of the 4, 4. Seven monads, therefore, are the root of the name Patroclus. Those, then, that conduct their calculations according to the rule of the number nine, take the ninth part of the aggregate number of roots, and define what is left over as the sum of the roots. They, on the other hand, (who conduct their calculations) according to the rule of the number seven, take the seventh (part of the aggregate number of roots); for example, in the case of the name Patroclus, the aggregate in the matter of roots is 34 monads. This divided into seven parts makes four, which (multiplied into each other) are 28. There are six remaining monads; (so that a person using this method) says, according to the rule of the number seven, that six monads are the root of the name Patroclus. If, however, it be 43, (six) taken seven times, he says, are 42, for seven times six are 42, and one is the remainder. A monad, therefore, is the root of the number 43, according to the rule of the number seven. But one ought to observe if the assumed number, when divided, has no remainder; for example, if from any name, after having added together the roots, I find, to give an instance, 36 monads. But the number 36 divided into nine makes exactly 4 εννεαδς; for nine times 4 are 36, and nothing is over. It is evident, then, that the actual root is 9. And again, dividing the number forty-five, we find nine and nothing over - for nine times five are forty-five, and nothing remains; (wherefore) in the case of such they assert the root itself to be nine. And as regards the number seven, the case is similar: if, for example we divide 28 into 7, we have nothing over; for seven times four are 28, and nothing remains; (wherefore) they say that seven is the root. But when one computes names, and finds the same letter occurring twice, he calculates it once; for instance, the name Patroclus has the pa twice, and the o twice: they therefore calculate the a once and the o once. According to this, then, the roots will be 8, 1, 3, 1, 7, 2, 3, 2, and added together they make 27 monads; and the root of the name will be, according to the rule of the number nine, nine itself, but according to the rule of the number seven, six. In like manner, (the name) Sarpedon, when made the subject of calculation, produces as a root, according to the rule of the number nine, two monads. Patroclus, however, produces nine monads; Patroclus gains the victory. For when one number is uneven, but the other even, the uneven number, if it is larger, prevails. But again, when there is an even number, eight, and five an uneven number, the eight prevails, for it is larger. If, however, there were two numbers, for example, both of them even, or both of them odd, the smaller prevails. But how does (the name) Sarpedon, according to the rule of the number nine, make two monads, since the letter (long) o is omitted? For when there may be in a name the letter (long) o and (long) e, they leave out the (long) o, using one letter, because they say both are equipollent; and the same must not be computed twice over, as has been above declared. Again, (the name) Ajax makes four monads; (but the name) Hector, according to the rule of the ninth number, makes one monad. And the tetrad is even, whereas the monad odd. And in the case of such, we say, the greater prevails - Ajax gains the victory. Again, Alexander and Menelaus (may be adduced as examples). Alexander has a proper name (Paris). But Paris, according to the rule of the number nine, makes four monads; and Menelaus, according to the rule of the number nine, makes nine monads. The nine, however, conquer the four (monads): for it has been declared, when the one number is odd and the other even, the greater prevails; but when both are even or both odd, the less (prevails). Again, Amycus and Polydeuces (may be adduced as examples). Amycus, according to the rule of the number nine, makes two monads, and Polydeuces, however, seven: Polydeuces gains the victory. Ajax and Ulysses contended at the funeral games. Ajax, according to the rule of the number nine, makes four monads; Ulysses, according to the rule of the number nine, (makes) eight. Is there, then, not any annexed, and (is there) not a proper name for Ulysses? for he has gained the victory. According to the numbers, no doubt, Ajax is victorious, but history hands down the name of Ulysses as the conqueror, Achilles and Hector (may be adduced as examples). Achilles, according to the rule of the number nine, makes four monads; Hector one: Achilles gains the victory. Again, Achilles and Asteropaeus (are instances). Achilles makes four monads, Asteropaeus three: Achilles conquers. Again, Menelaus and Euphorbus (may be adduced as examples). Menelaus has nine monads, Euphorbus eight: Menelaus gains the victory. Some, however, according to the rule of the number seven, employ the vowels only, but others distinguish by themselves the vowels, and by themselves the semi-vowels, and by themselves the mutes; and, having formed three orders, they take the roots by themselves of the vowels, and by themselves of the semi-vowels, and by themselves of the mutes, and they compare each apart. Others, however, do not employ even these customary numbers, but different ones: for instance, as an example, they no not wish to allow that the letter p has as a root 8 monads, but 5, and that the (letter) x (si) has as a root four monads; and turning in every direction, they discover nothing sound. When, however, they contend about the second (letter), from each name they take away the first letter; but when they contend about the third (letter), they take away two letters of each name, and calculating the rest, compare them. 4.15. I think that there has been clearly expounded the mind of arithmeticians, who, by means of numbers and of names, suppose that they interpret life. Now I perceive that these, enjoying leisure, and being trained in calculation, have been desirous that, through the art delivered to them from childhood, they, acquiring celebrity, should be styled prophets. And they, measuring the letters up (and) down, have wandered into trifling. For if they fail, they say, in putting forward the difficulty, Perhaps this name was not a family one, but imposed, as also lighting in the instance they argue in the case of (the names) Ulysses and Ajax. Who, taking occasion from this astonishing philosophy, and desirous of being styled Heresiarch, will not be extolled? But since, also, there is another more profound art among the all-wise speculators of the Greeks - to whom heretical individuals boast that they attach themselves as disciples, on account of their employing the opinions of these (ancient philosophers) in reference to the doctrines tempted (to be established) by themselves, as shall a little afterwards be proved; but this is an art of divination, by examination of the forehead or rather, I should say, it is madness: yet we shall not be silent as regards this (system) There are some who ascribe to the stars figures that mould the ideas and dispositions of men, assigning the reason of this to births (that have taken place) under particular stars; they thus express themselves: Those who are born under Aries will be of the following kind: long head, red hair, contracted eyebrows, pointed forehead, eyes grey and lively, drawn cheeks, long-nosed, expanded nostrils, thin lips, tapering chin, wide mouth. These, he says, will partake of the following nature: cautious, subtle, perspicuous, prudent, indulgent, gentle, over-anxious, persons of secret resolves fitted for every undertaking, prevailing more by prudence than strength, deriders for the time being, scholars, trustworthy, contentious, quarrellers in a fray, concupiscent, inflamed with unnatural lust, reflective, estranged from their own homes, giving dissatisfaction in everything, accusers, like madmen in their cups, scorners, year by year losing something serviceable in friendship through goodness; they, in the majority of cases, end their days in a foreign land. 4.16. Those, however, who are born in Taurus will be of the following description: round head, thick hair, broad forehead, square eyes, and large black eyebrows; in a white man, thin veins, sanguine, long eyelids, coarse huge ears, round mouths, thick nose, round nostrils, thick lips, strong in the upper parts, formed straight from the legs. The same are by nature pleasing, reflective, of a goodly disposition, devout, just, uncouth, complaisant, labourers from twelve years, quarrelsome, dull. The stomach of these is small, they are quickly filled, forming many designs, prudent, niggardly towards themselves, liberal towards others, beneficent, of a slow body: they are partly sorrowful, heedless as regards friendship, useful on account of mind, unfortunate. 4.27. Since, therefore, we have explained the astonishing wisdom of these men, and have not concealed their overwrought art of divination by means of contemplation, neither shall I be silent as regards (undertakings) in the case of which those that are deceived act foolishly. For, comparing the forms and dispositions of men with names of stars, how impotent their system is! For we know that those originally conversant with such investigations have called the stars by names given in reference to propriety of signification and facility for future recognition. For what similarity is there of these (heavenly bodies) with the likeness of animals, or what community of nature as regards conduct and energy (is there ill the two cases), that one should allege that a person born in Leo should be irascible, and one born in Virgo moderate, or one born in Cancer wicked, but that those born in ... 4.28. ... And (the sorcerer), taking (a paper), directs the inquirer to write down with water whatever questions he may desire to have asked from the demons. Then, folding up the paper, and delivering it to the attendant, he sends him away to commit it to the flames, that the ascending smoke may waft the letters to demons. While, however, the attendant is executing this order, (the sorcerer) first removes equal portions of the paper, and on some more parts of it he pretends that demons write in Hebrew characters. Then burning an incense of the Egyptian magicians, termed Cyphi, he takes these (portions of paper) away, and places them near the incense. But (that paper) which the inquirer happens to have written (upon), having placed on the coals, he has burned. Then (the sorcerer), appearing to be borne away under divine influence, (and) hurrying into a corner (of the house), utters a loud and harsh cry, and unintelligible to all, ... and orders all those present to enter, crying out (at the same time), and invoking Phryn, or some other demon. But after passing into the house, and when those that were present stood side by side, the sorcerer, flinging the attendant upon a bed, utters to him several words, partly in the Greek, and partly, as it were, the Hebrew language, (embodying) the customary incantations employed by the magicians. (The attendant), however, goes away to make the inquiry. And within (the house), into a vessel full of water (the sorcerer) infusing copperas mixture, and melting the drug, having with it sprinkled the paper that forsooth had (the characters upon it) obliterated, he forces the latent and concealed letters to come once more into light; and by these he ascertains what the inquirer has written down. And if one write with copperas mixture likewise, and having ground a gall nut, use its vapour as a fumigator, the concealed letters would become plain. And if one write with milk, (and) then scorch the paper, and scraping it, sprinkle and rub (what is thus scraped off) upon the letters traced with the milk, these will become plain. And urine likewise, and sauce of brine, and juice of euphorbia, and of a fig, produce a similar result. But when (the sorcerer) has ascertained the question in this mode, he makes provision for the manner in which be ought to give the reply. And next he orders those that are present to enter, holding laurel branches and shaking them, and uttering cries, and invoking the demon Phryn. For also it becomes these to invoke him; and it is worthy that they make this request from demons, which they do not wish of themselves to put forward, having lost their minds. The confused noise, however, and the tumult, prevent them directing attention to those things which it is supposed (the sorcerer) does in secret. But what these are, the present is a fair opportunity for us to declare. Considerable darkness, then, prevails. For the (sorcerer) affirms that it is impossible for mortal nature to behold divine things, for that to hold converse (with these mysteries) is sufficient. Making, however, the attendant lie down (upon the couch), head foremost, and placing by each side two of those little tablets, upon which had been inscribed in, forsooth, Hebrew characters, as it were names of demons, he says that (a demon) will deposit the rest in their ears. But this (statement) is requisite, in order that some instrument may be placed beside the ears of the attendant, by which it is possible that he signify everything which he chooses. First, however, he produces a sound that the (attendant) youth may be terrified; and secondly, he makes a humming noise; then, thirdly, he speaks through the instrument what he wishes the youth to say, and remains in expectation of the issue of the affair; next, he makes those present remain still, and directs the (attendant) to signify, what he has heard from the demons. But the instrument that is placed beside his ears is a natural instrument, viz., the windpipe of long-necked cranes, or storks, or swans. And if none of these is at hand, there are also some different artificial instruments (employed); for certain pipes of brass, ten in number, (and) fitting into one another, terminating in a narrow point, are adapted (for the purpose), and through these is spoken into the ear whatsoever the (magician) wishes. And the youth hearing these (words) with terror as uttered by demons, when ordered, speaks them out. If any one, however, putting around a stick a moist hide, and having dried it and drawn it together, close it up, and by removing the rod fashion the hide into the form of a pipe, he attains a similar end. Should any of these, however, be not at hand, he takes a book, and, opening it inside, stretches it out as far as he think requisite, (and thus) achieves the same result. But if he knows beforehand that one is present who is about to ask a question, he is the more ready for all (contingencies). If, however, he may also previously ascertain the question, he writes (it) with the drug, and, as being prepared, he is considered more skilful, on account of having clearly written out what is (about) being asked. If, however, he is ignorant of the question, he forms conjectures, and puts forth something capable of a doubtful and varied interpretation, in order that the oracular response, being originally unintelligible, may serve for numerous purposes, and in the issue of events the prediction may be considered correspondent with what actually occurs. Next, having filled a vessel with water, he puts down (into it) the paper, as if uninscribed, at the same time infusing along with it copperas mixture. For in this way the paper written upon floats upwards (to the surface), bearing the response. Accordingly there ensue frequently to the attendant formidable fancies for also he strikes blows plentifully on the terrified (bystanders). For, casting incense into the fire, he again operates after the following method. Covering a lump of what are called fossil salts with Etruscan wax, and dividing the piece itself of incense into two parts, he throws in a grain of salt; and again joining (the piece) together, and placing it on the burning coals, he leaves it there. And when this is consumed, the salts, bounding upwards, create the impression of, as it were, a strange vision taking place. And the dark-blue dye which has been deposited in the incense produces a blood-red flame, as we have already declared. But (the sorcerer) makes a scarlet liquid, by mixing wax with alkanet, and, as I said, depositing the wax in the incense. And he makes the coals be moved, placing underneath powdered alum; and when this is dissolved and swells up like bubbles, the coals are moved. 4.29. But different eggs they display after this manner. Perforating the top at both ends, and extracting the white, (and) having again dipped it, throw in some minium and some writing ink. Close, however, the openings with refined scrapings of the eggs, smearing them with fig-juice. 4.30. By those who cause sheep to cut off their own heads, the following plan is adopted. Secretly smearing the throat (of the animal) with a cauterizing drug, he places a sword near, and leaves it there. The sheep, desirous of scratching himself, rushes against the blade, and in the act of rubbing is slaughtered, while the head is almost severed from the trunk. There is, however, a compound of the drug, bryony and salt and squills, made up in equal parts. In order that the person bringing the drug may escape notice, he carries a box with two compartments constructed of horn, the visible one of which contains frankincense, but the secret one (the aforesaid) drug. He, however, likewise insinuates into the ears of the sheep about to meet death quicksilver; but this is a poisonous drug. 4.31. And if one smear the ears of goats over with cerate, they say that they expire a little afterwards, by having their breathing obstructed. For this to them is the way - as these affirm - of their drawing their breath in an act of respiration. And a ram, they assert, dies, if one bends back (its neck) opposite the sun. And they accomplish the burning of a house, by daubing it over with the juice of a certain fish called dactylus. And this effect, which it has by reason of the sea-water, is very useful. Likewise foam of the ocean is boiled in an earthen jar along with some sweet ingredients; and if you apply a lighted candle to this while in a seething state, it catches the fire and is consumed; and (yet though the mixture) be poured upon the head, it does not burn it at all. If, however, you also smear it over with heated resin, it is consumed far more effectually. But he accomplishes his object better still, if also he takes some sulphur. 4.32. Thunder is produced in many ways; for stones very numerous and unusually large, being rolled downwards along wooden planks, fall upon plates of brass, and cause a sound similar to thunder. And also around the thin plank with which carders thicken cloth, they coil a thin rope; and then drawing away the cord with a whiff, they spin the plank round, and in its revolution it emits a sound like thunder. These farces, verily, are played off thus. There are, however, other practices which I shall explain, which those who execute these ludicrous performances estimate as great exploits. Placing a cauldron full of pitch upon burning coals, when it boils up, (though) laying their hands down upon it, they are not burned; nay, even while walking on coals of fire with naked feet, they are not scorched. But also setting a pyramid of stone on a hearth, (the sorcerer) makes it get on fire, and from the mouth it disgorges a volume of smoke, and that of a fiery description. Then also putting a linen cloth upon a pot of water, throwing on (at the same time) a quantity of blazing coals, (the magician) keeps the linen cloth unconsumed. Creating also darkness in the house, (the sorcerer) alleges that he can introduce gods or demons; and if any requires him to show Aesculapius, he uses an invocation couched in the following words:- The child once slain, again of Phoebus deathless made, I call to come, and aid my sacrificial rites; Who, also, once the countless tribes of fleeting dead, In ever-mournful homes of Tartarus wide, The fatal billow breasting, and the inky flood Surmounting, where all of mortal mould must float, Torn, beside the lake, with endless grief and woe, Yourself snatched from gloomy Proserpine. Or whether the seat of Holy Thrace you haunt, or lovely Pergamos, or besides Ionian Epidaurus, The chief of seers, O happy God, invites you here. 4.37. And they make moon and stars appear on the ceiling after this manner. In the central part of the ceiling, having fastened a mirror, placing a dish full of water equally (with the mirror) in the central portion of the floor, and setting in a central place likewise a candle, emitting a faint light from a higher position than the dish - in this way, by reflection, (the magician) causes the moon to appear by the mirror. But frequently, also, they suspend on high from the ceiling, at a distance, a drum, but which, being covered with some garment, is concealed by the accomplice, in order that (the heavenly body) may not appear before the (proper) time. And afterwards placing a candle (within the drum), when the magician gives the signal to the accomplice, he removes so much of the covering as may be sufficient for effecting an imitation representing the figure of the moon as it is at that particular time. He smears, however, the luminous parts of the drum with cinnabar and gum; and having pared around the neck and bottom of a flagon of glass ready behind, he puts a candle in it, and places around it some of the requisite contrivances for making the figures shine, which some one of the accomplices has concealed on high; and on receiving the signal, he throws down from above the contrivances, so to make the moon appear descending from the sky. And the same result is achieved by means of a jar in sylvan localities. For it is by means of a jar that the tricks in a house are performed. For having set up an altar, subsequently is (placed upon it) the jar, having a lighted lamp; when, however, there are a greater number of lamps, no such sight is displayed. After then the enchanter invokes the moon, he orders all the lights to be extinguished, yet that one be left faintly burning; and then the light, that which streams from the jar, is reflected on the ceiling, and furnishes to those present a representation of the moon; the mouth of the jar being kept covered for the time which it would seem to require, in order that the representation of full moon should be exhibited on the ceiling. 4.38. But the scales of fishes - for instance, the seahorse - cause the stars to appear to be; the scales being steeped in a mixture of water and gum, and fastened on the ceiling at intervals. 4.39. The sensation of an earthquake they cause in such a way, as that all things seem set in motion; ordure of a weasel burned with a magnet upon coals (has this effect). 4.40. And they exhibit a liver seemingly bearing an inscription in this manner. With the left hand he writes what he wishes, appending it to the question, and the letters are traced with gall juice and strong vinegar. Then taking up the liver, retaining it in the left hand, he makes some delay, and then it draws away the impression, and it is supposed to have, as it were, writing upon it. |
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26. Justin, First Apology, 18-20, 22, 25-26, 58, 21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Janowitz (2002) 79; Osborne (2001) 68 | 21. And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire. |
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| 27. Clement of Alexandria, Exhortation To The Greeks, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Tabbernee (2007) 94 |
28. Theophilus, To Autolycus, 2.4, 2.6, 2.10-2.18, 2.10.32-2.10.34, 2.22, 2.26-2.27, 3.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch •ps.-orpheus, theophilus of antioch Found in books: Hoenig (2018) 250; Iricinschi et al. (2013) 115; Janowitz (2002) 79; Mcglothlin (2018) 66, 213; Osborne (2001) 69, 70; Potter Suh and Holladay (2021) 85 | 2.4. Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; and have dared to give out that there is no providence of God at all, but maintain that God is only each man's conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases. 2.6. And in a certain way he indeed admits matter [as self-existent] and the creation of the world [without a creator], saying: - First of all things was chaos made, and next Broad-bosom'd earth's foundations firm were fixed, Where safely the immortals dwell for aye, Who in the snowy-peak'd Olympus stay. Afterwards gloomy Tartarus had birth In the recesses of broad-pathwayed earth, And Love, ev'n among gods most beauteous still, Who comes all-conquering, bending mind and will, Delivering from care, and giving then Wise counsel in the breasts of gods and men. From chaos Erebus and night were born, From night and Erebus sprung air and morn. Earth in her likeness made the starry heaven, That unto all things shelter might be given, And that the blessed gods might there repose. The lofty mountains by her power arose, For the wood-nymphs she made the pleasant caves, Begot the sterile sea with all his waves, Loveless; but when by heaven her love was sought, Then the deep-eddying ocean forth she brought. And saying this, he has not yet explained by whom all this was made. For if chaos existed in the beginning, and matter of some sort, being uncreated, was previously existing, who was it that effected the change on its condition, and gave it a different order and shape? Did matter itself alter its own form and arrange itself into a world (for Jupiter was born, not only long after matter, but long after the world and many men; and so, too, was his father Saturn), or was there some ruling power which made it; I mean, of course, God, who also fashioned it into a world? Besides, he is found in every way to talk nonsense, and to contradict himself. For when he mentions earth, and sky, and sea, he gives us to understand that from these the gods were produced; and from these again [the gods] he declares that certain very dreadful men were sprung - the race of the Titans and the Cyclopes, and a crowd of giants, and of the Egyptian gods - or, rather, vain men, as Apollonides, surnamed Horapius, mentions in the book entitled Semenouthi, and in his other histories concerning the worship of the Egyptians and their kings, and the vain labours in which they engaged. 2.10. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, In the beginning God created the heaven and the earth. First he named the beginning, and creation, then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God. 2.11. Now, the beginning of the creation is light; since light manifests the things that are created. Wherefore it is said: And God said, Let light be, and light was; and God saw the light, that it was good, manifestly made good for man. And God divided the light from the darkness; and God called the light Day, and the darkness He called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters: and it was so. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. And God called the firmament Heaven: and God saw that it was good. And the evening and the morning were the second day. And God said, Let the water under the heaven be gathered into one place, and let the dry land appear: and it was so. And the waters were gathered together into their places, and the dry land appeared. And God called the dry land Earth, and the gathering together of the waters He called Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed after his kind and in his likeness, and the fruit-tree yielding fruit after his kind, whose seed is in itself, in his likeness: and it was so. And the earth brought forth grass, the herb yielding seed after his kind, and the fruit-tree yielding fruit, whose seed was in itself, after his kind, on the earth: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven, to give light on earth, to divide the day from the night; and let them be for signs, and for seasons, and for days, and for years; and let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. And God said, Let the waters bring forth the creeping things that have life, and fowl flying over the earth in the firmament of heaven: and it was so. And God created great whales, and every living creature that creeps, which the waters brought forth after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Increase and multiply, and fill the waters of the sea, and let fowl multiply in the earth. And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beasts of the earth after their kind, and the cattle after their kind, and all the creeping things of the earth. And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. And God created man: in the image of God created He him; male and female created He them. And God blessed them, saying, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the heaven, and over all cattle, and over all the earth, and over all the creeping things that creep upon the earth. And God said, Behold I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which is the fruit of a tree yielding seed; to you it shall be for meat, and to all the beasts of the earth, and to all the fowls of heaven, and to every creeping thing that creeps upon the earth, which has in it the breath of life; every green herb for meat: and it was so. And God saw everything that He had made, and, behold, it was very good. And the evening and the morning were the sixth day. And the heaven and the earth were finished, and all the host of them. And on the sixth day God finished His works which He made, and rested on the seventh day from all His works which He made. And God blessed the seventh day, and sanctified it; because in it He rested from all His works which God began to create. 2.12. of this six days' work no man can give a worthy explanation and description of all its parts, not though he had ten thousand tongues and ten thousand mouths; nay, though he were to live ten thousand years, sojourning in this life, not even so could he utter anything worthy of these things, on account of the exceeding greatness and riches of the wisdom of God which there is in the six days' work above narrated. Many writers indeed have imitated [the narration], and essayed to give an explanation of these things; yet, though they thence derived some suggestions, both concerning the creation of the world and the nature of man, they have emitted no slightest spark of truth. And the utterances of the philosophers, and writers, and poets have an appearance of trustworthiness, on account of the beauty of their diction; but their discourse is proved to be foolish and idle, because the multitude of their nonsensical frivolities is very great; and not a stray morsel of truth is found in them. For even if any truth seems to have been uttered by them, it has a mixture of error. And as a deleterious drug, when mixed with honey or wine, or some other thing, makes the whole [mixture] hurtful and profitless; so also eloquence is in their case found to be labour in vain; yea, rather an injurious thing to those who credit it. Moreover, [they spoke] concerning the seventh day, which all men acknowledge; but the most know not that what among the Hebrews is called the Sabbath, is translated into Greek the Seventh (ἑβδομάς), a name which is adopted by every nation, although they know not the reason of the appellation. And as for what the poet Hesiod says of Erebus being produced from chaos, as well as the earth and love which lords it over his [Hesiod's] gods and men, his dictum is shown to be idle and frigid, and quite foreign to the truth. For it is not meet that God be conquered by pleasure; since even men of temperance abstain from all base pleasure and wicked lust. 2.13. Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. For the things which are impossible with men are possible with God. Luke 18:27 Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: At the first God created the heavens - that is, that by means of the first principle the heavens were made, as we have already shown. And by earth he means the ground and foundation, as by the deep he means the multitude of waters; and darkness he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, Let there be light. The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: It is God who made the heavens as a vault, and stretched them as a tent to dwell in. Isaiah 40:22 The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called firmament, and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants. 2.14. Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long before now have come to ruin, by reason of the wickedness and sin which abound in it. And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge - so God has given to the world which is driven and tempest-tossed by sins, assemblies - we mean holy churches - in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish - so there are doctrines of error- I mean heresies - which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error. 2.15. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments. 2.16. On the fifth day the living creatures which proceed from the waters were produced, through which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men's being destined to receive repentance and remission of sins, through the water and laver of regeneration - as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors. For as the fish and the fowls are of one nature, - some indeed abide in their natural state, and do no harm to those weaker than themselves, but keep the law of God, and eat of the seeds of the earth; others of them, again, transgress the law of God, and eat flesh, and injure those weaker than themselves: thus, too, the righteous, keeping the law of God, bite and injure none, but live holily and righteously. But robbers, and murderers, and godless persons are like monsters of the deep, and wild beasts, and birds of prey; for they virtually devour those weaker than themselves. The race, then, of fishes and of creeping things, though partaking of God's blessing, received no very distinguishing property. 2.17. And on the sixth day, God having made the quadrupeds, and wild beasts, and the land reptiles, pronounced no blessing upon them, reserving His blessing for man, whom He was about to create on the sixth day. The quadrupeds, too, and wild beasts, were made for a type of some men, who neither know nor worship God, but mind earthly things, and repent not. For those who turn from their iniquities and live righteously, in spirit fly upwards like birds, and mind the things that are above, and are well-pleasing to the will of God. But those who do not know nor worship God, are like birds which have wings, but cannot fly nor soar to the high things of God. Thus, too, though such persons are called men, yet being pressed down with sins, they mind grovelling and earthly things. And the animals are named wild beasts [θηρία], from their being hunted [θηρεύεσθαι], not as if they had been made evil or venomous from the first - for nothing was made evil by God, but all things good, yea, very good - but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him. For as, if the master of the house himself acts rightly, the domestics also of necessity conduct themselves well; but if the master sins, the servants also sin with him; so in like manner it came to pass, that in the case of man's sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness. 2.18. But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, Let Us make man in Our image, after Our likeness, He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, Let Us make man in Our image, after Our likeness. But to no one else than to His own Word and wisdom did He say, Let Us make. And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar to man's, that they also might eat of the seeds of the earth. 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. 2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption. 3.2. For it was fit that they who wrote should themselves have been eye-witnesses of those things concerning which they made assertions, or should accurately have ascertained them from those who had seen them; for they who write of things unascertained beat the air. For what did it profit Homer to have composed the Trojan War, and to have deceived many; or Hesiod, the register of the theogony of those whom he calls gods; or Orpheus, the three hundred and sixty-five gods, whom in the end of his life he rejects, maintaining in his precepts that there is one God? What profit did the sph rography of the world's circle confer on Aratus, or those who held the same doctrine as he, except glory among men? And not even that did they reap as they deserved. And what truth did they utter? Or what good did their tragedies do to Euripides and Sophocles, or the other tragedians? Or their comedies to Meder and Aristophanes, and the other comedians? Or their histories to Herodotus and Thucydides? Or the shrines and the pillars of Hercules to Pythagoras, or the Cynic philosophy to Diogenes? What good did it do Epicurus to maintain that there is no providence; or Empedocles to teach atheism; or Socrates to swear by the dog, and the goose, and the plane-tree, and Æsculapius struck by lightning, and the demons whom he invoked? And why did he willingly die? What reward, or of what kind, did he expect to receive after death? What did Plato's system of culture profit him? Or what benefit did the rest of the philosophers derive from their doctrines, not to enumerate the whole of them, since they are numerous? But these things we say, for the purpose of exhibiting their useless and godless opinions. |
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29. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 115| 9a. דאתרו ביה מלקות ולא אתרו ביה קטלא,וקמיפלגי בפלוגתא דרבי ישמעאל ורבנן דתנן מכות בשלשה משום רבי ישמעאל אמרו בעשרים ושלשה,רבינא אמר כגון שנמצא אחד מן העדים קרוב או פסול וקמיפלגי בפלוגתא דרבי יוסי ורבי אליבא דר' עקיבא דתנן רבי עקיבא אומר לא בא שלישי אלא להחמיר עליו לעשות דינו כיוצא באלו,א"כ ענש הכתוב את הניטפל לעוברי עבירה כעוברי עבירה על אחת כמה וכמה שישלם שכר את הניטפל לעושה מצוה כעושה מצוה,ומה שנים נמצא אחד מהן קרוב או פסול עדותן בטלה אף שלשה נמצא אחד מהן קרוב או פסול עדותן בטלה ומניין שאפי' מאה ת"ל עדים,א"ר יוסי בד"א בדיני נפשות אבל בדיני ממונות תתקיים עדות בשאר רבי אומר אחד דיני ממונות ואחד דיני נפשות ואימתי בזמן שהתרו בהן אבל בזמן שלא התרו בהן | 9a. the witnesses b warned her /b that she would be liable to receive b lashes, but /b they b did not warn her /b that she would be liable to receive the b death /b penalty. In that case, the court would try her for adultery, and if found guilty she would receive lashes and not the death penalty., b And they disagree with regard to /b the issue that is the subject of b the dispute between Rabbi Yishmael and the Rabbis, as we learned /b in the mishna: One who is accused of violating a prohibition that would render him liable to receive b lashes /b must be judged b by three /b judges. b In the name of Rabbi Yishmael /b it b was stated: /b Cases involving lashes must be adjudicated b by twenty-three /b judges. Therefore, Rabbi Meir holds that the case of the defamer may be adjudicated by three judges, because he holds that a court of three may administer lashes. The dissenting opinion, which holds that lashes may be administered only by twenty-three judges, also holds that this case must be adjudicated by a court of twenty-three., b Ravina says /b a different explanation: The case in the mishna is discussing a situation b where one of the witnesses is found /b to be a close b relative or a disqualified /b witness, but two valid witnesses still remain. b And /b Rabbi Meir and the Rabbis b disagree with regard to /b the issue that is the subject of b the dispute between Rabbi Yosei and Rabbi /b Yehuda HaNasi b with regard to /b the opinion of b Rabbi Akiva. As we learned /b in a mishna ( i Makkot /i 5b) that b Rabbi Akiva says: /b When the verse states: “At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established” (Deuteronomy 17:6), b the third /b witness is mentioned b only to be stringent with him, to make his status like these /b other two witnesses. If a group of three witnesses is found to be conspiring witnesses, the third one might claim that his testimony was unnecessary and therefore did no harm. The Torah nevertheless imposes upon him the same strict punishment as his peers.,Rabbi Akiva elaborates upon the implications of this i halakha /i . b If so, the Torah punishes /b the one who acts as b an accessory to transgressors /b with the same punishment b as the /b primary b transgressors. All the more so, /b God b will grant the reward to /b an individual who acts as b an accessory to /b one who b performs a mitzva like /b the primary b one who performs a mitzva, /b for the measure of good is always greater than the measure of suffering (see i Sota /i 11a).,Additionally, this teaches that b just as /b in the case of b two /b witnesses, if b one of them is found /b to be a close b relative or a disqualified /b witness b their testimony is nullified, /b as the single remaining witness is not able to testify alone, b so too, /b in the case of b three /b witnesses, if b one of them is found /b to be a close b relative or a disqualified /b witness b their testimony is nullified. And from where /b is it derived b that /b this applies b even /b to a group of b one hundred /b witnesses? b The verse states: “Witnesses.” /b ,The i tanna’im /i discussed how Rabbi Akiva’s opinion is to be understood. b Rabbi Yosei says: In what /b situation b is this statement, /b that if one of them is found to be a close relative or a disqualified witness their testimony is nullified, b said? In /b cases of b capital law. But in /b cases of b monetary law, the testimony /b may be b upheld with the other /b witnesses. b Rabbi /b Yehuda HaNasi b says: /b Rabbi Akiva’s opinion applies to b both /b cases of b monetary law and /b cases of b capital law. And when /b is this so? b When /b the relatives or disqualified witnesses also b warned /b the transgressors and therefore actively included themselves in the group of witnesses; b but when /b they b did not warn /b the transgressors, they are not counted as witnesses at all. |
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| 30. Papyri, Papyri Graecae Magicae, 4.220 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Janowitz (2002) 79 |
| 31. Eusebius of Caesarea, Generalis Elementaria Introductio (= Eclogae Propheticae), None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Motta and Petrucci (2022) 125 |
| 32. Arnobius, Against The Gentiles, 2.9.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Tabbernee (2007) 94 |
33. Eusebius of Caesarea, Ecclesiastical History, 3.6, 4.22-4.25, 5.13, 5.16.9, 7.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Lampe (2003) 250; Motta and Petrucci (2022) 125, 126; Tabbernee (2007) 94 | 5.16.9. Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned. And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number.And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it. |
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34. Origen, On First Principles, 2.9.1, 4.4.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 116 | 2.9.1. But let us now return to the order of our proposed discussion, and behold the commencement of creation, so far as the understanding can behold the beginning of the creation of God. In that commencement, then, we are to suppose that God created so great a number of rational or intellectual creatures (or by whatever name they are to be called), which we have formerly termed understandings, as He foresaw would be sufficient. It is certain that He made them according to some definite number, predetermined by Himself: for it is not to be imagined, as some would have it, that creatures have not a limit, because where there is no limit there can neither be any comprehension nor any limitation. Now if this were the case, then certainly created things could neither be restrained nor administered by God. For, naturally, whatever is infinite will also be incomprehensible. Moreover, as Scripture says, God has arranged all things in number and measure; and therefore number will be correctly applied to rational creatures or understandings, that they may be so numerous as to admit of being arranged, governed, and controlled by God. But measure will be appropriately applied to a material body; and this measure, we are to believe, was created by God such as He knew would be sufficient for the adorning of the world. These, then, are the things which we are to believe were created by God in the beginning, i.e., before all things. And this, we think, is indicated even in that beginning which Moses has introduced in terms somewhat ambiguous, when he says, In the beginning God made the heaven and the earth. For it is certain that the firmament is not spoken of, nor the dry land, but that heaven and earth from which this present heaven and earth which we now see afterwards borrowed their names. |
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| 35. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Hoenig (2018) 250 |
| 36. Justinian, Digest, 1.4.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Tabbernee (2007) 94 |
| 37. Theodosius Ii Emperor of Rome, Theodosian Code, 11.20.6, 16.1.2, 16.7.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •theophilus of antioch Found in books: Kahlos (2019) 36, 37 |
| 38. Anon., Odes of Solomon, 6.1-6.2 Tagged with subjects: •nan Found in books: Tabbernee (2007) 94 |
| 39. Pseudo-Tertullian, Adv. Valentinus, 5 Tagged with subjects: •theophilus of antioch Found in books: Lampe (2003) 250 |
| 40. Alexander Aphrodisiensis, Problemata, 88.23-88.25 Tagged with subjects: •theophilus of antioch Found in books: Motta and Petrucci (2022) 169 |
| 41. Hebrew Bible, Letter of Aristeas, 2 Tagged with subjects: •theophilus of antioch Found in books: Tabbernee (2007) 94 |
| 42. Theophilus, In Hippocratis Aphorismos, 245.32-248.4, 246.21-247.12, 247.20, 247.21 Tagged with subjects: •nan Found in books: Motta and Petrucci (2022) 171 |
| 43. Stephanus, In Hippocratis Aphorismos, 38.25-38.26 Tagged with subjects: •nan Found in books: Motta and Petrucci (2022) 166, 169 |
| 44. Ps. Galen, Definitiones Medicae, 349.14-349.17 Tagged with subjects: •theophilus of antioch Found in books: Motta and Petrucci (2022) 166 |
| 45. Egeria (Eucheria), Itinerarium, 46 Tagged with subjects: •theophilus of antioch Found in books: Motta and Petrucci (2022) 126 |
| 46. Anon., Vita Sancti Auxibii, 9 Tagged with subjects: •theophilus of antioch Found in books: Tabbernee (2007) 94 |
| 48. Clement of Alexandria, 2 Clement, 1.8 Tagged with subjects: •theophilus of antioch Found in books: Iricinschi et al. (2013) 116 |
| 49. Stephanus of Athens, Scholia In Hippocratis Prognosticon, 30.31-30.34 Tagged with subjects: •nan Found in books: Motta and Petrucci (2022) 163, 166 |
