1. Hebrew Bible, Exodus, a b c d\n0 25.8 25.8 25 8\n1 27.8 27.8 27 8\n2 2.16 2.16 2 16\n3 2.17 2.17 2 17\n4 2.18 2.18 2 18\n.. ... ... .. ..\n62 28.28 28.28 28 28\n63 28.6 28.6 28 6\n64 28.7 28.7 28 7\n65 28.8 28.8 28 8\n66 28.27 28.27 28 27\n\n[67 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119| 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ | 25.8. And let them make Me a sanctuary, that I may dwell among them. |
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2. Hebrew Bible, Psalms, a b c d\n0 14.3 14.3 14 3\n1 14.2 14.2 14 2\n2 14.1 14.1 14 1\n3 "22.1" "22.1" "22 1"\n4 "97.3" "97.3" "97 3"\n5 "38.6" "38.6" "38 6" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 214| 14.3. הַכֹּל סָר יַחְדָּו נֶאֱלָחוּ אֵין עֹשֵׂה־טוֹב אֵין גַּם־אֶחָד׃ | 14.3. They are all corrupt, they are together become impure; there is none that doeth good, no, not one. |
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3. Hebrew Bible, Proverbs, a b c d\n0 5.3 5.3 5 3\n1 "5.20" "5.20" "5 20"\n2 8.22 8.22 8 22\n3 8.23 8.23 8 23\n4 8.24 8.24 8 24\n5 8.25 8.25 8 25\n6 8.26 8.26 8 26\n7 8.27 8.27 8 27\n8 8.28 8.28 8 28\n9 8.29 8.29 8 29\n10 8.30 8.30 8 30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225| 5.3. כִּי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְחָלָק מִשֶּׁמֶן חִכָּהּ׃ | 5.3. For the lips of a strange woman drop honey, And her mouth is smoother than oil; |
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| 4. Hebrew Bible, Numbers, a b c d\n0 "25.11" "25.11" "25 11"\n1 "31.49" "31.49" "31 49"\n2 25.10 25.10 25 10\n3 25.11 25.11 25 11\n4 25.12 25.12 25 12\n5 31.3 31.3 31 3\n6 31.2 31.2 31 2\n7 31.1 31.1 31 1\n8 25.15 25.15 25 15\n9 25.14 25.14 25 14\n10 25.13 25.13 25 13\n11 "25.3" "25.3" "25 3"\n12 25.3 25.3 25 3\n13 25.4 25.4 25 4\n14 25.5 25.5 25 5\n15 "25" "25" "25" None\n16 25.6 25.6 25 6\n17 25.7 25.7 25 7\n18 25.8 25.8 25 8\n19 25.9 25.9 25 9\n20 "31" "31" "31" None\n21 "18.28" "18.28" "18 28"\n22 "14.9" "14.9" "14 9"\n23 18.32 18.32 18 32\n24 18.27 18.27 18 27\n25 18.30 18.30 18 30\n26 18.31 18.31 18 31\n27 18.26 18.26 18 26\n28 18.28 18.28 18 28\n29 18.29 18.29 18 29\n30 "13.16" "13.16" "13 16"\n31 "24.16" "24.16" "24 16" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 328 |
| 5. Hebrew Bible, Leviticus, a b c d\n0 "6.10" "6.10" "6 10"\n1 24.2 24.2 24 2\n2 24.3 24.3 24 3\n3 16.12 16.12 16 12\n4 16.13 16.13 16 13\n5 16.14 16.14 16 14\n6 16.8 16.8 16 8\n7 16.2 16.2 16 2\n8 10.3 10.3 10 3\n9 10.2 10.2 10 2\n10 10.1 10.1 10 1\n11 10.4 10.4 10 4\n12 16.3 16.3 16 3\n13 10.5 10.5 10 5\n14 16.11 16.11 16 11\n15 16.10 16.10 16 10\n16 16.9 16.9 16 9\n17 16.7 16.7 16 7\n18 16.6 16.6 16 6\n19 16.5 16.5 16 5\n20 16.4 16.4 16 4\n21 "16.12" "16.12" "16 12"\n22 5.16 5.16 5 16\n23 5.15 5.15 5 15\n24 5.14 5.14 5 14\n25 5.13 5.13 5 13\n26 5.12 5.12 5 12\n27 5.11 5.11 5 11\n28 5.10 5.10 5 10\n29 5.9 5.9 5 9\n30 5.8 5.8 5 8\n31 5.7 5.7 5 7\n32 5.6 5.6 5 6\n33 5.17 5.17 5 17\n34 "26.12" "26.12" "26 12" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 192, 201, 202, 208 |
6. Hebrew Bible, Genesis, a b c d\n0 27.36 27.36 27 36\n1 32.28 32.28 32 28\n2 17.5 17.5 17 5\n3 29.17 29.17 29 17\n4 35.18 35.18 35 18\n.. ... ... ... ...\n114 39.20 39.20 39 20\n115 "22" "22" "22" None\n116 "15" "15" "15" None\n117 16.2 16.2 16 2\n118 16.1 16.1 16 1\n\n[119 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234| 27.36. וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי זֶה פַעֲמַיִם אֶת־בְּכֹרָתִי לָקָח וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי וַיֹּאמַר הֲלֹא־אָצַלְתָּ לִּי בְּרָכָה׃ | 27.36. And he said: ‘Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing.’ And he said: ‘Hast thou not reserved a blessing for me?’ |
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7. Hebrew Bible, Deuteronomy, a b c d\n0 24.15 24.15 24 15\n1 24.14 24.14 24 14\n2 24.13 24.13 24 13\n3 "1.17" "1.17" "1 17"\n4 24.16 24.16 24 16\n5 "33.1" "33.1" "33 1"\n6 "4.1" "4.1" "4 1"\n7 "33.8" "33.8" "33 8"\n8 "21.20" "21.20" "21 20"\n9 30.14 30.14 30 14\n10 30.13 30.13 30 13\n11 30.12 30.12 30 12\n12 30.11 30.11 30 11\n13 "12.28" "12.28" "12 28" (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 325| 24.15. בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא־תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת־נַפְשׁוֹ וְלֹא־יִקְרָא עָלֶיךָ אֶל־יְהוָה וְהָיָה בְךָ חֵטְא׃ | 24.15. In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD and it be sin in thee. |
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8. Homer, Odyssey, a b c d\n0 8.18 8.18 8 18\n1 8.19 8.19 8 19\n2 "1.1" "1.1" "1 1"\n3 "7.36" "7.36" "7 36"\n4 "5" "5" "5" None\n5 "7.35" "7.35" "7 35"\n6 "8.310" "8.310" "8 310"\n7 ?127-136 ?127 ?127 None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 218| 8.18. υἱὸν Λαέρταο δαΐφρονα· τῷ δʼ ἄρʼ Ἀθήνη | |
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9. Homer, Iliad, a b c d\n0 18.382 18.382 18 382\n1 18.383 18.383 18 383\n2 "1.58" "1.58" "1 58"\n3 "2.792" "2.792" "2 792"\n4 "20.37" "20.37" "20 37"\n5 "18.417" "18.417" "18 417"\n6 "18.411" "18.411" "18 411"\n7 "2.302" "2.302" "2 302"\n8 1.71 1.71 1 71\n9 1.70 1.70 1 70\n10 1.69 1.69 1 69\n11 1.68 1.68 1 68\n12 ?409 ?409 ?409 None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 218| 18.382. τὴν δὲ ἴδε προμολοῦσα Χάρις λιπαροκρήδεμνος | 18.382. And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: |
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10. Pindar, Nemean Odes, 7.1-7.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 54 | 7.1. Nemean 7: For Sogenes of Aegina Boys' Pentathlon ?467 B.C. Eleithuia, seated beside the deep-thinking Fates, hear me, creator of offspring, child of Hera great in strength. Without you we see neither the light nor the dark night before it is our lot to go to your sister, Hebe, with her lovely limbs. [5] Yet we do not all draw our first breath for equal ends. Under the yoke of destiny, different men are held by different restraints. But it is by your favor that, even so, Sogenes the son of Thearion, distinguished by his excellence, is celebrated in song as glorious among pentathletes. For he lives in a city that loves music, the city of the Aeacidae with their clashing spears; [10] and they very much want to foster a spirit familiar with contests. If someone is successful in his deeds, he casts a cause for sweet thoughts into the streams of the Muses. For those great acts of prowess dwell in deep darkness, if they lack songs, and we know of only one way to hold a mirror up to fine deeds: [15] if, by the grace of Mnemosyne with her splendid headdress, one finds a recompense for toils in glorious song. Skillful men know the wind that will come on the day after tomorrow, and they do not suffer loss through the love of gain. The rich man and the poor man alike travel together to the boundary of death. And I expect that the story of Odysseus came to exceed his experiences, through the sweet songs of Homer, since there is a certain solemnity in his lies and winged artfulness, and poetic skill deceives, seducing us with stories, and the heart of the mass of men is blind. For if |
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| 11. Heraclitus of Ephesus, Fragments, b64 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 54 |
| 12. Pindar, Olympian Odes, 14.4-14.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 54 |
| 13. Plato, Apology of Socrates, "305e", "279b-287c" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 199 |
| 14. Empedocles, Fragments, b71.4, b17.7 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 57 |
| 15. Plato, Cratylus, "391b", "397d", "403c-d", "436a-d", 397d, 407e-408b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 194 |
16. Plato, Ion, 531a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 643| 531a. σου, νῦν δέ μοι τοσόνδε ἀπόκριναι· πότερον περὶ Ὁμήρου μόνον δεινὸς εἶ ἢ καὶ περὶ Ἡσιόδου καὶ Ἀρχιλόχου; ΙΩΝ. οὐδαμῶς, ἀλλὰ περὶ Ὁμήρου μόνον· ἱκανὸν γάρ μοι δοκεῖ εἶναι. ΣΩ. ἔστι δὲ περὶ ὅτου Ὅμηρός τε καὶ Ἡσίοδος ταὐτὰ λέγετον; ΙΩΝ. οἶμαι ἔγωγε καὶ πολλά. ΣΩ. πότερον οὖν περὶ τούτων κάλλιον ἂν ἐξηγήσαιο ἃ Ὅμηρος λέγει ἢ ἃ Ἡσίοδος; ΙΩΝ. ὁμοίως ἂν περί γε τούτων, ὦ | 531a. but for the moment, please answer this little question: are you skilled in Homer only, or in Hesiod and Archilochus as well? ION: No, no, only in Homer; for that seems to me quite enough. SOCRATES: And is there anything on which Homer and Hesiod both say the same? ION: Yes, I think there are many such cases. SOCRATES: Then in those cases would you expound better what Homer says than what Hesiod says? ION: I should do it equally well in those cases, Socrates, where they say the same. [531b] SOCRATES: But what of those where they do not say the same? For example, about the seer's art, on which both Homer and Hesiod say something. ION: Quite so. SOCRATES: Well then, would you, or one of the good seers, expound better what these two poets say, not only alike but differently, about the seer's art? ION: One of the seers. SOCRATES: And if you were a seer, would you not, with an ability to expound what they say in agreement, know also how to expound the points on which they differ? ION: of course. SOCRATES: Then how is it that you are skilled in Homer, 531a. but for the moment, please answer this little question: are you skilled in Homer only, or in Hesiod and Archilochus as well? Ion. No, no, only in Homer; for that seems to me quite enough. Soc. And is there anything on which Homer and Hesiod both say the same? Ion. Yes, I think there are many such cases. Soc. Then in those cases would you expound better what Homer says than what Hesiod says? Ion. I should do it equally well in those cases, Socrates, where they say the same. |
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| 17. Metrodorus, Fragments, 37 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 39 |
18. Xenophon, Memoirs, 2.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225 | 2.1. , In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food? Oh yes, replied Aristippus, food does seem to come first; for one can’t live without food. , Well, now, will not a desire for food naturally arise in both at certain times? Yes, naturally. Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger? The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure. And must not the same one be given power to resist thirst when both want to drink? Certainly. , And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be? To the same again. And the power to control his passions, so that he may not be hindered in doing necessary work? To the same again. And to which shall we give the habit of not shirking a task, but undertaking it willingly? That too will go to the one who is being trained to rule. And to which would the knowledge needful for overcoming enemies be more appropriately given? Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge. , Don’t you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink. Yes, certainly. Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so? , He agreed again. Now, don’t you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women’s quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer’s head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger? Yes, I think it is. , And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don’t you think it gross negligence that so many men are untrained to withstand cold and heat? He agreed again. Don’t you think then, that one who is going to rule must adapt himself to bear them lightly? Certainly. , If then we classify those who control themselves in all these matters as fit to rule, shall we not classify those who cannot behave so as men with no claim to be rulers? He agreed again. Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself? , I have; and I do not for a moment put myself in the category of those who want to be rulers. Cyropaedia I. vi. 7; vii. ii, 26 f. For considering how hard a matter it is to provide for one’s own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly. , For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with those fitted to be rulers : but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had. Here Socrates asked: , Shall we then consider whether the rulers or the ruled live the pleasanter life? Certainly, replied Aristippus. To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life? , Nay, replied Aristippus, for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness. , Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers , — I think you must see that the stronger have a way of making the weaker rue their lot both in public and in private life, and treating them like slaves. You cannot be unaware that where some have sown and planted, others cut their corn and fell their trees, and in all manner of ways harass the weaker if they refuse to bow down, until they are persuaded to accept slavery as an escape from war with the stronger. So, too, in private life do not brave and mighty men enslave and plunder the cowardly and feeble folk? Yes, but my plan for avoiding such treatment is this. I do not shut myself up in the four corners of a community, but am a stranger in every land. , A very cunning trick, that! cried Socrates, for ever since the death of Sinis and Sceiron and Procrustes Highwaymen slain by Theseus, Plutarch, Thes. c. 8 f. no one injures strangers! And yet nowadays those who take a hand in the affairs of their homeland pass laws to protect themselves from injury, get friends to help them over and above those whom nature has given them, encompass their cities with fortresses, get themselves weapons to ward off the workers of mischief; and besides all this seek to make allies in other lands; and in spite of all these precautions, they are still wronged. , But you, with none of these advantages, spend much time on the open road, where so many come to harm; and into whatever city you enter, you rank below all its citizens, and are one of those specially marked down for attack by intending wrongdoers; and yet, because you are a stranger, do you expect to escape injury? What gives you confidence? Is it that the cities by proclamation guarantee your safety in your coming and going? Or is it the thought that no master would find you worth having among his slaves? For who would care to have a man in his house who wants to do no work and has a weakness for high living? , But now let us see how masters treat such servants. Do they not starve them to keep them from immorality, lock up the stores to stop their stealing, clap fetters on them so that they can’t run away, and beat the laziness out of them with whips? What do you do yourself to cure such faults among your servants? , I make their lives a burden to them until I reduce them to submission. But how about those who are trained in the art of kingship, Socrates, which you appear to identify with happiness? How are they better off than those whose sufferings are compulsory, if they must bear hunger, thirst, cold, sleeplessness, and endure all these tortures willingly? For if the same back gets the flogging whether its owner kicks or consents, or, in short, if the same body, consenting or objecting, is besieged by all these torments, I see no difference, apart from the folly of voluntary suffering. , What, Aristippus, exclaimed Socrates, don’t you think that there is just this difference between these voluntary and involuntary sufferings, that if you bear hunger or thirst willingly, you can eat, drink, or what not, when you choose, whereas compulsory suffering is not to be ended at will? Besides, he who endures willingly enjoys his work because he is comforted by hope; hunters, for instance, toil gladly in hope of game. , Rewards like these are indeed of little worth after all the toil; but what of those who toil to win good friends, or to subdue enemies, or to make themselves capable in body and soul of managing their own homes well, of helping their friends and serving their country? Surely these toil gladly for such prizes and live a joyous life, well content with themselves, praised and envied by everyone else? , Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus , Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, , and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. , When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. , First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. , And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. , Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. , Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. , For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. , And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: , What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. , Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. , But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. , To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. , Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. |
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| 19. Plato, Laws, 10, 896d-898c, 653d-654a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98 |
| 20. Herodotus, Histories, a b c d\n0 "2.52" "2.52" "2 52" (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 179 |
21. Plato, Phaedo, 109e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147| 109e. ὑπ’ ἀσθενείας καὶ βραδυτῆτος οὐχ οἵους τε εἶναι ἡμᾶς διεξελθεῖν ἐπ᾽ ἔσχατον τὸν ἀέρα: ἐπεί, εἴ τις αὐτοῦ ἐπ’ ἄκρα ἔλθοι ἢ πτηνὸς γενόμενος ἀνάπτοιτο, κατιδεῖν ἂν ἀνακύψαντα, ὥσπερ ἐνθάδε οἱ ἐκ τῆς θαλάττης ἰχθύες ἀνακύπτοντες ὁρῶσι τὰ ἐνθάδε, οὕτως ἄν τινα καὶ τὰ ἐκεῖ κατιδεῖν, καὶ εἰ ἡ φύσις ἱκανὴ εἴη ἀνασχέσθαι θεωροῦσα, γνῶναι ἂν ὅτι ἐκεῖνός ἐστιν ὁ ἀληθῶς οὐρανὸς καὶ τὸ ἀληθινὸν φῶς | 109e. that by reason of feebleness and sluggishness, we are unable to attain to the upper surface of the air; for if anyone should come to the top of the air or should get wings and fly up, he could lift his head above it and see, as fishes lift their heads out of the water and see the things in our world, so he would see things in that upper world; and, if his nature were strong enough to bear the sight, he would recognize that that is the real heaven |
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| 22. Plato, Letters, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 183 |
| 23. Plato, Statesman, "305e", "279b-287c" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 199 |
| 24. Plato, Republic, "398ab", "508b-509e", "603e", 41, 42, 43, 44, 45, 598, 599, 600, 601, 606, 607, 46 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 72 |
| 25. Plato, Symposium, 203b-204a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 75 |
| 26. Plato, Theaetetus, "191c-195b", "176b" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 181 |
| 27. Plato, Timaeus, "41b-42d", "58d", 43a, "52b" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 296 |
| 28. Plato, Phaedrus, "244ad", "245c", "247de", "248a", "249c", "250c", "252e", "255c" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 328 |
| 29. Metrodorus, Fragments, 37 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 39 |
| 30. Eubulus, Fragments, 139 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 414 |
| 31. Aristotle, Eudemian Ethics, 1.1.4-1.1.5 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154 |
| 32. Eubulus, Fragments, 139 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 414 |
| 33. Aristotle, Heavens, "279a" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory/allegoresis, present tense in Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 155 |
| 34. Aristotle, Fragments, 145, 175 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 25, 788 |
| 35. Ephorus, Fragments, f146 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 407 |
| 36. Ephorus, Fragments, f146 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 407 |
| 37. Aristotle, Nicomachean Ethics, "2.1 (1103a)", "2.2" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154 |
| 38. Demetrius of Phaleron, Fragments, 170 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 767 |
| 39. Aristotle, Politics, "7 (1332a)" (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154 |
| 40. Aristotle, Metaphysics, 1074, 995 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 25 |
| 41. Ephorus Iunior, Fragments, f146 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 407 |
| 42. Septuagint, Ecclesiasticus (Siracides), a b c d\n0 "7.7" "7.7" "7 7" (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •allegory/allegoresis, of the soul Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 295 |
| 43. Demetrius Lacon, Fragments, 170 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 767 |
| 44. Alexander Polyhistor, Fragments, "4" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 321 |
45. Cicero, On The Nature of The Gods, 1.43-1.49, 2.62-2.72 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195; Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 41, 43 | 1.43. With the errors of the poets may be classed the monstrous doctrines of the magi and the insane mythology of Egypt, and also the popular beliefs, which are a mere mass of inconsistencies sprung from ignorance. "Anyone pondering on the baseless and irrational character of these doctrines ought to regard Epicurus with reverence, and to rank him as one of the very gods about whom we are inquiring. For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind. For what nation or what tribe is there but possesses untaught some 'preconception' of the gods? Such notions Epicurus designates by the word prolepsis, that is, a sort of preconceived mental picture of a thing, without which nothing can be understood or investigated or discussed. The force and value of this argument we learn in that work of genius, Epicurus's Rule or Standard of Judgement. 1.44. Here, then, you see the foundation of this question clearly laid; for since it is the constant and universal opinion of mankind, independent of education, custom, or law, that there are Gods, it must necessarily follow that this knowledge is implanted in our minds, or, rather, innate in us. That opinion respecting which there is a general agreement in universal nature must infallibly be true; therefore it must be allowed that there are Gods; for in this we have the concurrence, not only of almost all philosophers, but likewise of the ignorant and illiterate. It must be also confessed that the point is established that we have naturally this idea, as I said before, or prenotion, of the existence of the Gods. As new things require new names, so that prenotion was called πρόληψις by Epicurus; an appellation never used before. On the same principle of reasoning, we think that the Gods are happy and immortal; for that nature which hath assured us that there are Gods has likewise imprinted in our minds the knowledge of their immortality and felicity; and if so, what Epicurus hath declared in these words is true: "That which is eternally happy cannot be burdened with any labor itself, nor can it impose any labor on another; nor can it be influenced by resentment or favor: because things which are liable to such feelings must be weak and frail." We have said enough to prove that we should worship the Gods with piety, and without superstition, if that were the only question. For the superior and excellent nature of the Gods requires a pious adoration from men, because it is possessed of immortality and the most exalted felicity; for whatever excels has a right to veneration, and all fear of the power and anger of the Gods should be banished; for we must understand that anger and affection are inconsistent with the nature of a happy and immortal being. These apprehensions being removed, no dread of the superior powers remains. To confirm this opinion, our curiosity leads us to inquire into the form and life and action of the intellect and spirit of the Deity. 1.44. You see therefore that the foundation (for such it is) of our inquiry has been well and truly laid. For the belief in the gods has not been established by authority, custom or law, but rests on the uimous and abiding consensus of mankind; their existence is therefore a necessary inference, since we possess an instinctive or rather an innate concept of them; but a belief which all men by nature share must necessarily be true; therefore it must be admitted that the gods exist. And since this truth is almost universally accepted not only among philosophers but also among the unlearned, we must admit it as also being an accepted truth that we possess a 'preconception,' as I called it above, or 'prior notion,' of the gods. (For we are bound to employ novel terms to denote novel ideas, just as Epicurus himself employed the word prolepsis in a sense in which no one had ever used it before.) 1.45. We have then a preconception of such a nature that we believe the gods to be blessed and immortal. For nature, which bestowed upon us an idea of the gods themselves, also engraved on our minds the belief that they are eternal and blessed. If this is so, the famous maxim of Epicurus truthfully enunciates that 'that which is blessed and eternal can neither know trouble itself nor cause trouble to another, and accordingly cannot feel either anger or favour, since all such things belong only to the weak.' "If we sought to attain nothing else beside piety in worshipping the gods and freedom from superstition, what has been said had sufficed; since the exalted nature of the gods, being both eternal and supremely blessed, would receive man's pious worship (for what is highest commands the reverence that is its due); and furthermore all fear of the divine power or divine anger would have been banished (since it is understood that anger and favour alike are excluded from the nature of a being at once blessed and immortal, and that these being eliminated we are menaced by no fears in regard to the powers above). But the mind strives to strengthen this belief by trying to discover the form of god, the mode of his activity, and the operation of his intelligence. 1.46. "For the divine form we have the hints of nature supplemented by the teachings of reason. From nature all men of all races derive the notion of gods as having human shape and none other; for in what other shape do they ever appear to anyone, awake or asleep? But not to make primary concepts the sole test of all things, reason itself delivers the same pronouncement. 1.47. With regard to his form, we are directed partly by nature and partly by reason. All men are told by nature that none but a human form can be ascribed to the Gods; for under what other image did it ever appear to any one either sleeping or waking? and, without having recourse to our first notions, reason itself declares the same; for as it is easy to conceive that the most excellent nature, either because of its happiness or immortality, should be the most beautiful, what composition of limbs, what conformation of lineaments, what form, what aspect, can be more beautiful than the human? Your sect, Lucilius (not like my friend Cotta, who sometimes says one thing and sometimes another), when they represent the divine art and workmanship in the human body, are used to describe how very completely each member is formed, not only for convenience, but also for beauty. Therefore, if the human form excels that of all other animal beings, as God himself is an animated being, he must surely be of that form which is the most beautiful. Besides, the Gods are granted to be perfectly happy; and nobody can be happy without virtue, nor can virtue exist where reason is not; and reason can reside in none but the human form; the Gods, therefore, must be acknowledged to be of human form; yet that form is not body, but something like body; nor does it contain any blood, but something like blood. Though these distinctions were more acutely devised and more artfully expressed by Epicurus than any common capacity can comprehend; yet, depending on your understanding, I shall be more brief on the subject than otherwise I should be. Epicurus, who not only discovered and understood the occult and almost hidden secrets of nature, but explained them with ease, teaches that the power and nature of the Gods is not to be discerned by the senses, but by the mind; nor are they to be considered as bodies of any solidity, or reducible to number, like those things which, because of their firmness, he calls Στερέμνια; but as images, perceived by similitude and transition. As infinite kinds of those images result from innumerable individuals, and centre in the Gods, our minds and understanding are directed towards and fixed with the greatest delight on them, in order to comprehend what that happy and eternal essence is. 1.47. For it seems appropriate that the being who is the most exalted, whether by reason of his happiness or his eternity, should also be the most beautiful; but what disposition of the limbs, what cast of features, what shape or outline can be more beautiful than the human form? You Stoics at least, Lucilius, (for my friend Cotta says one thing at one time and another at another) are wont to portray the skill of the divine creator by enlarging on the beauty as well as the utility of design displayed in all parts of the human figure. 1.48. But if the human figure surpasses the form of all other living beings, and god is a living being, god must possess the shape which is the most beautiful of all; and since it is agreed that the gods are supremely happy, and no one can be happy without virtue, and virtue cannot exist without reason, and reason is only found in the human shape, it follows that the gods possess the form of man. 1.49. Yet their form is not corporeal, but only resembles bodily substance; it does not contain blood, but the semblance of blood. "These discoveries of Epicurus are so acute in themselves and so subtly expressed that not everyone would be capable of appreciating them. Still I may rely on your intelligence, and make my exposition briefer than the subject demands. Epicurus then, as he not merely discerns abstruse and recondite things with his mind's eye, but handles them as tangible realities, teaches that the substance and nature of the gods is such that, in the first place, it is perceived not by the senses but by the mind, and not materially or individually, like the solid objects which Epicurus in virtue of their substantiality entitles steremnia; but by our perceiving images owing to their similarity and succession, because an endless train of precisely similar images arises from the innumerable atoms and streams towards the gods, our minds with the keenest feelings of pleasure fixes its gaze on these images, and so attains an understanding of the nature of a being both blessed and eternal. 2.62. Everything, then, from which any great utility proceeded was deified; and, indeed, the names I have just now mentioned are declaratory of the particular virtue of each Deity. It has been a general custom likewise, that men who have done important service to the public should be exalted to heaven by fame and universal consent. Thus Hercules, Castor and Pollux, Aesculapius, and Liber became Gods (I mean Liber the son of Semele, and not him whom our ancestors consecrated in such state and solemnity with Ceres and Libera; the difference in which may be seen in our Mysteries. But because the offsprings of our bodies are called "Liberi" (children), therefore the offspring of Ceres are called Liber and Libera; thus likewise Romulus, or Quirinus — for they are thought to be the same — became a God. They are justly esteemed as Deities, since their souls subsist and enjoy eternity, from whence they are perfect and immortal beings. 2.62. Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. 2.63. There is another reason, too, and that founded on natural philosophy, which has greatly contributed to the number of Deities; namely, the custom of representing in human form a crowd of Gods who have supplied the poets with fables, and filled mankind with all sorts of superstition. Zeno has treated of this subject, but it has been discussed more at length by Cleanthes and Chrysippus. All Greece was of opinion that Coelum was castrated by his son Saturn, and that Saturn was chained by his son Jupiter. 2.63. "Another theory also, and that a scientific one, has been the source of a number of deities, who clad in human form have furnished the poets legends and have filled man's life with superstitions of all sorts. This subject was handled by Zeno and was later explained more fully by Cleanthes and Chrysippus. For example, an ancient belief prevailed throughout Greece that Caelus was mutilated by his son Saturn, and Saturn himself thrown into bondage by his son Jove: 2.64. In these impious fables, a physical and not inelegant meaning is contained; for they would denote that the celestial, most exalted, and ethereal nature — that is, the fiery nature, which produces all things by itself — is destitute of that part of the body which is necessary for the act of generation by conjunction with another. By Saturn they mean that which comprehends the course and revolution of times and seasons; the Greek name for which Deity implies as much, for he is called Κρόνος, which is the same with Χρόνος, that is, a "space of time." But he is called Saturn, because he is filled (saturatur) with years; and he is usually feigned to have devoured his children, because time, ever insatiable, consumes the rolling years; but to restrain him from immoderate haste, Jupiter has confined him to the course of the stars, which are as chains to him. Jupiter (that is, juvans pater) signifies a "helping father," whom, by changing the cases, we call Jove, a juvando. The poets call him "father of Gods and men;" and our ancestors "the most good, the most great;" and as there is something more glorious in itself, and more agreeable to others, to be good (that is, beneficent) than to be great, the title of "most good" precedes that of "most great." This, then, is he whom Ennius means in the following passage, before quoted — Look up to the refulgent heaven above, Which all men call, uimously, Jove: which is more plainly expressed than in this other passage of the same poet — On whose account I'll curse that flood of light, Whate'er it is above that shines so bright. Our augurs also mean the same, when, for the "thundering and lightning heaven," they say the "thundering and lightning Jove." Euripides, among many excellent things, has this: The vast, expanded, boundless sky behold, See it with soft embrace the earth enfold; This own the chief of Deities above, And this acknowledge by the name of Jove. 2.64. now these immoral fables enshrined a decidedly clever scientific theory. Their meaning was that the highest element of celestial ether or fire, which by itself generates all things, is devoid of that bodily part which requires union with another for the work of procreation. By Saturn again they denoted that being who maintains the course and revolution of seasons and periods of time, et deity actually so designated in Greek, for Saturn's Greek name is Kronos, which is the same as chronos, a space of time. The Latin designation 'Saturn' on the other hand is due to the fact that he is 'saturated' or 'satiated with years' (anni); the fable is that he was in the habit of devouring his sons — meaning that Time devours the ages and gorges himself insatiably with the years that are past. Saturn was bound by Jove in order that Time's courses might not be unlimited, and that Jove might fetter him by the bonds of the stars. But Jupiter himself — the name means 'the helping father,' whom with a change of inflexion we style Jove, from iuvare 'to help'; the poets call him 'father of gods and men,' and our ancestors entitled him 'best and greatest,' putting the title 'best,' that is most beneficent, before that of 'greatest,' because universal beneficence is greater, or at least more lovable, than the possession of great wealth — 2.65. it is he then who is addressed by Ennius in the following terms, as I said before: Behold this dazzling vault of heaven, which all mankind as Jove invoke — more explicitly than in another passage of the same poet: Now by whatever pow'r it be that sheds This light of day, I'll lay my curse upon him! It is he also whom our augurs mean by their formula 'should Jove lighten and thunder,' meaning 'should the sky lighten and thunder.' Euripides among many fine passages has this brief invocation: Thou seest the boundless aether's spreading vault, Whose soft embrace encompasseth the earth: This deem though god of gods, the supreme Jove. 2.66. The air, according to the Stoics, which is between the sea and the heaven, is consecrated by the name of Juno, and is called the sister and wife of Jove, because it resembles the sky, and is in close conjunction with it. They have made it feminine, because there is nothing softer. But I believe it is called Juno, a juvando (from helping). To make three separate kingdoms, by fable, there remained yet the water and the earth. The dominion of the sea is given, therefore, to Neptune, a brother, as he is called, of Jove; whose name, Neptunus — as Portunus, a portu, from a port — is derived a do (from swimming), the first letters being a little changed. The sovereignty and power over the earth is the portion of a God, to whom we, as well as the Greeks, have given a name that denotes riches (in Latin, Dis; in Greek, Πλούτων), because all things arise from the earth and return to it. He forced away Proserpine (in Greek called Περσεφόνη), by which the poets mean the "seed of corn," from whence comes their fiction of Ceres, the mother of Proserpine, seeking for her daughter, who was hidden from her. 2.66. "The air, lying between the sea and sky, is according to the Stoic theory deified under the name belonging to Juno, sister and wife of Jove, because it resembles and is closely connected with the aether; they made it female and assigned it to Juno because of its extreme softness. (The name of Juno however I believe to be derived from iuvare 'to help'). There remained water and earth, to complete the fabled partition of the three kingdoms. Accordingly the second kingdom, the entire realm of the sea, was assigned to Neptune, Jove's brother as they hold; his name is derived from nare 'to swim,' with a slight alteration of the earlier letters and with the suffix seen in Portunus (the harbour god), derived from portus 'a harbour.' The entire bulk and substance of the earth was dedicated to father Dis (that is, Dives, 'the rich,' and so in Greek Plouton), because all things fall back into the earth and also arise from the earth. He is said to have married Proserpina (really a Greek name, for she is the same as the goddess called Persephone in Greek) — they think that she represents the seed of corn, and fable that she was hidden away, and sought for by her mother. 2.67. She is called Ceres, which is the same as Geres — a gerendis frugibus — "from bearing fruit," the first letter of the word being altered after the manner of the Greeks, for by them she is called Δημήτηρ, the same as Γημήτηρ. Again, he (qui magna vorteret) "who brings about mighty changes" is called Mavors; and Minerva is so called because (minueret, or minaretur) she diminishes or menaces. And as the beginnings and endings of all things are of the greatest importance, therefore they would have their sacrifices to begin with Janus. His name is derived ab eundo, from passing; from whence thorough passages are called jani, and the outward doors of common houses are called januae. The name of Vesta is, from the Greeks, the same with their Ἑστία. Her province is over altars and hearths; and in the name of this Goddess, who is the keeper of all things within, prayers and sacrifices are concluded. 2.67. The mother is Ceres, a corruption of 'Geres,' from gero, because she bears the crops; the same accidental change of the first letter is also seen in her Greek name Dēmētēr, a corruption of gē mētēr ('mother earth'). Mavors again is from magna vertere, 'the overturner of the great,' while Minerva is either 'she who minishes' or 'she who is minatory.' Also, as the beginning and the end are the most important parts of all affairs, they held that Janus is the leader in a sacrifice, the name being derived from ire ('to go'), hence the names jani for archways and januae for the front doors of secular buildings. Again, the name Vesta comes from the Greeks, for she is the goddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this goddess, because she is the guardian of the innermost things. 2.68. The Dii Penates, "household Gods," have some affinity with this power, and are so called either from penus, "all kind of human provisions," or because penitus insident (they reside within), from which, by the poets, they are called penetrales also. Apollo, a Greek name, is called Sol, the sun; and Diana, Luna, the moon. The sun (sol) is so named either because he is solus (alone), so eminent above all the stars; or because he obscures all the stars, and appears alone as soon as he rises. Luna, the moon, is so called a lucendo (from shining); she bears the name also of Lucina: and as in Greece the women in labor invoke Diana Lucifera, so here they invoke Juno Lucina. She is likewise called Diana omnivaga, not a vedo (from hunting), but because she is reckoned one of the seven stars that seem to wander. 2.68. Closely related to this function are the Penates or household gods, a name derived either from penus, which means a store of human food of any kind, or from the fact that they reside penitus, in the recesses of the house, owing to which they are also called penetrales by the poets. The name Apollo again is Greek; they say that he is the sun, and Diana they identify with the moon; the word sol being from solus, either because the sun 'alone' of all the heavenly bodies is of that magnitude, or because when the sun rises all the stars are dimmed and it 'alone' is visible; while the name Luna is derived from lucere 'to shine'; for it is the same word as Lucina, and therefore in our country Juno Lucina is invoked in childbirth, as is Diana in her manifestation as Lucifera (the light-bringer) among the Greeks. She is also called Diana Omnivaga (wide-wandering), not from her hunting, but because she is counted one of the seven planets or 'wanderers' (vagari). 2.69. She is called Diana because she makes a kind of day of the night; and presides over births, because the delivery is effected sometimes in seven, or at most in nine, courses of the moon; which, because they make mensa spatia (measured spaces), are called menses (months). This occasioned a pleasant observation of Timaeus (as he has many). Having said in his history that "the same night in which Alexander was born, the temple of Diana at Ephesus was burned down," he adds, "It is not in the least to be wondered at, because Diana, being willing to assist at the labor of Olympias, was absent from home." But to this Goddess, because ad res omnes veniret — "she has an influence upon all things" — we have given the appellation of Venus, from whom the word venustas (beauty) is rather derived than Venus from venustas. 2.69. She was called Diana because she made a sort of day in the night-time. She is invoked to assist at birth of children, because the period of gestation is either occasionally seven, or more usually nine, lunar revolutions, and these are called menses (months), because they cover measured (mensa) spaces. Timaeus in his history with his usual aptness adds to his account of the burning of the temple of Diana of Ephesus on the night on which Alexander was born the remark that this need cause no surprise, since Diana was away from home, wishing to be present when Olympias was brought to bed. Venus was so named by our countrymen as the goddess who 'comes' (venire) to all things; her name is not derived from the word venustas (beauty) but rather venustas from it. 2.70. Do you not see, therefore, how, from the productions of nature and the useful inventions of men, have arisen fictitious and imaginary Deities, which have been the foundation of false opinions, pernicious errors, and wretched superstitions? For we know how the different forms of the Gods — their ages, apparel, ornaments; their pedigrees, marriages, relations, and everything belonging to them — are adapted to human weakness and represented with our passions; with lust, sorrow, and anger, according to fabulous history: they have had wars and combats, not only, as Homer relates, when they have interested themselves in two different armies, but when they have fought battles in their own defence against the Titans and giants. These stories, of the greatest weakness and levity, are related and believed with the most implicit folly. But, rejecting these fables with contempt, a Deity is diffused in every part of nature; in earth under the name of Ceres, in the sea under the name of Neptune, in other parts under other names. Yet whatever they are, and whatever characters and dispositions they have, and whatever name custom has given them, we are bound to worship and adore them. The best, the chastest, the most sacred and pious worship of the Gods is to reverence them always with a pure, perfect, and unpolluted mind and voice; for our ancestors, as well as the philosophers, have separated superstition from religion. They who prayed whole days and sacrificed, that their children might survive them (ut superstites essent), were called superstitious, which word became afterward more general; but they who diligently perused, and, as we may say, read or practised over again, all the duties relating to the worship of the Gods, were called religiosi — religious, from relegendo — "reading over again, or practising;" as elegantes, elegant, ex eligendo, "from choosing, making a good choice;" diligentes, diligent, ex diligendo, "from attending on what we love;" intelligentes, intelligent, from understanding — for the signification is derived in the same manner. Thus are the words superstitious and religious understood; the one being a term of reproach, the other of commendation. I think I have now sufficiently demonstrated that there are Gods, and what they are. 2.70. "Do you see therefore how from a true and valuable philosophy of nature has been evolved this imaginary and fanciful pantheon? The perversion has been a fruitful source of false beliefs, crazy errors and superstitions hardly above the level of old wives' tales. We know what the gods look like and how old they are, their dress and their equipment, and also their genealogies, marriages and relationships, and all about them is distorted into the likeness of human frailty. They are actually represented as liable to passions and emotions — we hear of their being in love, sorrowful, angry; according to the myths they even engage in wars and battles, and that not only when as in Homer two armies and contending and the gods take sides and intervene on their behalf, but they actually fought wars of their own, for instance with the Titans and with the Giants. These stories and these beliefs are utterly foolish; they are stuffed with nonsense and absurdity of all sorts. 2.71. But though repudiating these myths with contempt, we shall nevertheless be able to understand the personality and the nature of the divinities pervading the substance of the several elements, Ceres permeating earth, Neptune the sea, and so on; and it is our duty to revere and worship these gods under the names which custom has bestowed upon them. But the best and also the purest, holiest and most pious way of worshipping the gods si ever to venerate them with purity, sincerity and innocence both of thought and of speech. For religion has been distinguished from superstition not only by philosophers but by our ancestors. 2.72. Persons who spent whole days in prayer and sacrifice to ensure that their children should outlive them were termed 'superstitious' (from superstes, a survivor), and the word later acquired a wider application. Those on the other hand who carefully reviewed and so to speak retraced all the lore of ritual were called 'religious' from relegere (to retrace or re‑read), like 'elegant' from eligere (to select), 'diligent' from diligere (to care for), 'intelligent' fromintellegere (to understand); for all these words contain the same sense of 'picking out' (legere) that is present in 'religious.' Hence 'superstitious' and 'religious' came to be terms of censure and approval respectively. I think that I have said enough to prove the existence of the gods and their nature. |
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| 46. Philodemus, (Pars I) \ On Piety, 126-127 = p.herc. 1428 col. 4-5, 114= p.herc. 1428 r.18, 113= p.herc. 1428 r.17, 123 = p.herc 1428 col. 1, 60 = p.herc. 243.4 (ed. schober) (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 42, 43, 57 |
| 47. Metrodorus of Scepsis, Fragments, 37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 39 |
48. Philo of Alexandria, On Flight And Finding, "115", "141", "179", "208", "41", "5", "60", 1, 2, 208, 3, 32, 33, 34, 35, 36, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 68, 69, 70, 71, 91, 92, 31 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147 | 31. And if you ever to go a drinking party or to a costly entertainment, go with a good confidence; for you will put to shame the intemperate man by your own dexterity. For he, falling on his belly, and opening his insatiable desires even before he opens his mouth, will glut himself in a most shameless and indecorous manner, and will seize the things belonging to his neighbour, and will lick up everything without thinking. And when he is completely sated with eating, then drinking, as the poets say, with his mouth open, he will make himself an object for the laughter and ridicule of all those who behold him. |
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49. Philo of Alexandria, On The Life of Abraham, "103", "198", "201", "43", "48", "57", "82", "99", 121, 178, 179, 180, 181, 182, 183, 66, 67, 5 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 93 | 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; |
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| 50. Strabo, Geography, 10.4.15 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 407 |
| 51. Philo of Alexandria, On The Decalogue, "155", "88" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
52. Philo of Alexandria, On The Preliminary Studies, "1", "2", "51", 14, 140, 141, 142, 143, 144, 145, 146, 147, 148, 15, 16, 17, 18, 26, 27, 51, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 237; Cover, Philo of Alexandria: On the Change of Names (2023) 305 | 25. And each of these has a different appearance and a different nature. For instance, of the two citizen wives, one is a most healthy and well established and peaceful motion, whom from the circumstances the historians called Leah: and the other resembles a whetstone and is called Rachel, in the pursuit of whom the mind, which is fond of labour and fond of exercises, is much sharpened and excited; and the name, being interpreted, means the "sight of profanation;" not because she sees profanely, but, on the contrary, because she thinks the things which are seen and which are the objects of the external senses, not brilliant but common and profane in comparison of the pure and untainted nature of those things which are invisible and which are only discernible by the intellect. |
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53. Philo of Alexandria, On The Confusion of Tongues, "1", "119", "146", "169", "179", "59", "92", 10, 11, 12, 13, 2, 3, 4, 5, 6, 7, 8, 9, 97, 137 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 225 | 137. For that which is higher than all powers is understood to exceed them, not merely in the fact of its existence. But the power of this being which made and arranged everything is with perfect truth called God, and it contains everything in its bosom, and pervades every portion of the universe. |
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54. Philo of Alexandria, On The Cherubim, "1", "27", "31", "75", "95", 10, 3, 4, 5, 6, 7, 8, 9, 56 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 223 | 56. All the rest of the human race gives names to things which are different from the things themselves, so that the thing which we see is one thing, but the name which we give it is another; but in the history of Moses the names which he affixes to things are the most conspicuous energies of the things themselves, so that the thing itself is at once of necessity its name, and is in no respect different from the name which is imposed on it. And you may learn this more clearly from the previous example which I have mentioned. |
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| 55. Philo of Alexandria, On Husbandry, "14", "175", "57", 1, 10, 11, 12, 13, 14, 15, 16, 2, 8, 9, "149" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168, 575 |
56. Lucretius Carus, On The Nature of Things, 1.1, 1.21, 1.40, 2.55-2.61, 2.600-2.660, 3.59, 3.87-3.93, 5.392-5.415, 6.35-6.41 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 39, 40, 43, 54 1.1. Aeneadum genetrix, hominum divomque voluptas, 1.21. quae quoniam rerum naturam sola gubernas 1.40. funde petens placidam Romanis, incluta, pacem; 2.55. nam vel uti pueri trepidant atque omnia caecis 2.56. in tenebris metuunt, sic nos in luce timemus 2.57. inter dum, nihilo quae sunt metuenda magis quam 2.58. quae pueri in tenebris pavitant finguntque futura. 2.59. hunc igitur terrorem animi tenebrasque necessest 2.60. non radii solis neque lucida tela diei 2.61. discutiant, sed naturae species ratioque. 2.600. Hanc veteres Graium docti cecinere poetae 2.601. sedibus in curru biiugos agitare leones, 2.602. aeris in spatio magnam pendere docentes 2.603. tellurem neque posse in terra sistere terram. 2.604. adiunxere feras, quia quamvis effera proles 2.605. officiis debet molliri victa parentum. 2.606. muralique caput summum cinxere corona, 2.607. eximiis munita locis quia sustinet urbes. 2.608. quo nunc insigni per magnas praedita terras 2.609. horrifice fertur divinae matris imago. 2.610. hanc variae gentes antiquo more sacrorum 2.611. Idaeam vocitant matrem Phrygiasque catervas 2.612. dant comites, quia primum ex illis finibus edunt 2.613. per terrarum orbes fruges coepisse creari. 2.614. Gallos attribuunt, quia, numen qui violarint 2.615. Matris et ingrati genitoribus inventi sint, 2.616. significare volunt indignos esse putandos, 2.617. vivam progeniem qui in oras luminis edant. 2.618. tympana tenta tot palmis et cymbala circum 2.619. concava, raucisonoque mitur cornua cantu, 2.620. et Phrygio stimulat numero cava tibia mentis, 2.621. telaque praeportant, violenti signa furoris, 2.622. ingratos animos atque impia pectora volgi 2.623. conterrere metu quae possint numine divae. 2.624. ergo cum primum magnas invecta per urbis 2.625. munificat tacita mortalis muta salute, 2.626. aere atque argento sternunt iter omne viarum 2.627. largifica stipe ditantes ninguntque rosarum 2.628. floribus umbrantes matrem comitumque catervam. 2.629. hic armata manus, Curetas nomine Grai 2.630. quos memorant, Phrygias inter si forte catervas 2.631. ludunt in numerumque exultant sanguine laeti 2.632. terrificas capitum quatientes numine cristas, 2.633. Dictaeos referunt Curetas, qui Iovis illum 2.634. vagitum in Creta quondam occultasse feruntur, 2.635. cum pueri circum puerum pernice chorea 2.636. armat et in numerum pernice chorea 2.637. armati in numerum pulsarent aeribus aera, 2.638. ne Saturnus eum malis mandaret adeptus 2.639. aeternumque daret matri sub pectore volnus. 2.640. propterea magnam armati matrem comitantur, 2.641. aut quia significant divam praedicere ut armis 2.642. ac virtute velint patriam defendere terram 2.643. praesidioque parent decorique parentibus esse. 2.644. quae bene et eximie quamvis disposta ferantur, 2.645. longe sunt tamen a vera ratione repulsa. 2.646. omnis enim per se divom natura necessest 2.647. inmortali aevo summa cum pace fruatur 2.648. semota ab nostris rebus seiunctaque longe; 2.649. nam privata dolore omni, privata periclis, 2.650. ipsa suis pollens opibus, nihil indiga nostri, 2.651. nec bene promeritis capitur neque tangitur ira. 2.652. terra quidem vero caret omni tempore sensu, 2.653. et quia multarum potitur primordia rerum, 2.654. multa modis multis effert in lumina solis. 2.655. hic siquis mare Neptunum Cereremque vocare 2.656. constituet fruges et Bacchi nomine abuti 2.657. mavolt quam laticis proprium proferre vocamen, 2.658. concedamus ut hic terrarum dictitet orbem 2.659. esse deum matrem, dum vera re tamen ipse 2.660. /| 1.1. BOOK I: PROEM: Mother of Rome, delight of Gods and men, Dear Venus that beneath the gliding stars Makest to teem the many-voyaged main And fruitful lands- for all of living things Through thee alone are evermore conceived, Through thee are risen to visit the great sun- Before thee, Goddess, and thy coming on, Flee stormy wind and massy cloud away, For thee the daedal Earth bears scented flowers, For thee waters of the unvexed deep Smile, and the hollows of the serene sky Glow with diffused radiance for thee! For soon as comes the springtime face of day, And procreant gales blow from the West unbarred, First fowls of air, smit to the heart by thee, Foretoken thy approach, O thou Divine, And leap the wild herds round the happy fields Or swim the bounding torrents. Thus amain, Seized with the spell, all creatures follow thee Whithersoever thou walkest forth to lead, And thence through seas and mountains and swift streams, Through leafy homes of birds and greening plains, Kindling the lure of love in every breast, Thou bringest the eternal generations forth, Kind after kind. And since 'tis thou alone Guidest the Cosmos, and without thee naught Is risen to reach the shining shores of light, Nor aught of joyful or of lovely born, Thee do I crave co-partner in that verse Which I presume on Nature to compose For Memmius mine, whom thou hast willed to be Peerless in every grace at every hour- Wherefore indeed, Divine one, give my words Immortal charm. Lull to a timely rest O'er sea and land the savage works of war, For thou alone hast power with public peace To aid mortality; since he who rules The savage works of battle, puissant Mars, How often to thy bosom flings his strength O'ermastered by the eternal wound of love- And there, with eyes and full throat backward thrown, Gazing, my Goddess, open-mouthed at thee, Pastures on love his greedy sight, his breath Hanging upon thy lips. Him thus reclined Fill with thy holy body, round, above! Pour from those lips soft syllables to win Peace for the Romans, glorious Lady, peace! For in a season troublous to the state Neither may I attend this task of mine With thought untroubled, nor mid such events The illustrious scion of the Memmian house Neglect the civic cause. 2.660. So, too, the wooly flocks, and horned kine, And brood of battle-eager horses, grazing often together along one grassy plain, Under the cope of one blue sky, and slaking From out one stream of water each its thirst, All live their lives with face and form unlike, Keeping the parents' nature, parents' habits, Which, kind by kind, through ages they repeat. So great in any sort of herb thou wilt, So great again in any river of earth Are the distinct diversities of matter. Hence, further, every creature- any one From out them all- compounded is the same of bones, blood, veins, heat, moisture, flesh, and thews- All differing vastly in their forms, and built of elements dissimilar in shape. Again, all things by fire consumed ablaze, Within their frame lay up, if naught besides, At least those atoms whence derives their power To throw forth fire and send out light from under, To shoot the sparks and scatter embers wide. If, with like reasoning of mind, all else Thou traverse through, thou wilt discover thus That in their frame the seeds of many things They hide, and divers shapes of seeds contain. Further, thou markest much, to which are given Along together colour and flavour and smell, Among which, chief, are most burnt offerings. . . . . . . Thus must they be of divers shapes composed. A smell of scorching enters in our frame Where the bright colour from the dye goes not; And colour in one way, flavour in quite another Works inward to our senses- so mayst see They differ too in elemental shapes. Thus unlike forms into one mass combine, And things exist by intermixed seed. But still 'tmust not be thought that in all ways All things can be conjoined; for then wouldst view Portents begot about thee every side: Hulks of mankind half brute astarting up, At times big branches sprouting from man's trunk, Limbs of a sea-beast to a land-beast knit, And nature along the all-producing earth Feeding those dire Chimaeras breathing flame From hideous jaws- of which 'tis simple fact That none have been begot; because we see All are from fixed seed and fixed dam Engendered and so function as to keep Throughout their growth their own ancestral type. This happens surely by a fixed law: For from all food-stuff, when once eaten down, Go sundered atoms, suited to each creature, Throughout their bodies, and, conjoining there, Produce the proper motions; but we see How, contrariwise, nature upon the ground Throws off those foreign to their frame; and many With viewless bodies from their bodies fly, By blows impelled- those impotent to join To any part, or, when inside, to accord And to take on the vital motions there. But think not, haply, living forms alone Are bound by these laws: they distinguished all. . . . . . . For just as all things of creation are, In their whole nature, each to each unlike, So must their atoms be in shape unlike- Not since few only are fashioned of like form, But since they all, as general rule, are not The same as all. Nay, here in these our verses, Elements many, common to many words, Thou seest, though yet 'tis needful to confess The words and verses differ, each from each, Compounded out of different elements- Not since few only, as common letters, run Through all the words, or no two words are made, One and the other, from all like elements, But since they all, as general rule, are not The same as all. Thus, too, in other things, Whilst many germs common to many things There are, yet they, combined among themselves, Can form new wholes to others quite unlike. Thus fairly one may say that humankind, The grains, the gladsome trees, are all made up of different atoms. Further, since the seeds Are different, difference must there also be In intervening spaces, thoroughfares, Connections, weights, blows, clashings, motions, all Which not alone distinguish living forms, But sunder earth's whole ocean from the lands, And hold all heaven from the lands away. | |
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57. Philo of Alexandria, On Drunkenness, "1", "111", "2", "220", 80, 81, 82, 83, 84, 85, 86, 87 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168, 201, 290 | 87. and he will appear in the outer conspicuous altar of life to exercise abundant prudence with respect to the skin, and flesh, and blood, and everything relating to the body, in order not to offend the common multitude which gives the second place in honour to the good things of the body in close proximity to the good things of the soul; and at the inner altar he will use bloodless, fleshless, incorporeal things, things proceeding from reasoning alone, which are compared to frankincense and other burnt spices; for as these fill the nostrils, so do those fill the whole region of the soul with fragrance. XXII. |
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58. Philo of Alexandria, On Giants, "1", "61", 63, 64, 62 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 133, 267 | 62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther. |
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| 59. Philo of Alexandria, On The Posterity of Cain, "1", "179", "181", "32", 182, 183, "135" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 305 |
60. Philo of Alexandria, On The Migration of Abraham, "1", "124", "188", "36", "39", "43", "84", 14, 15, 16, 17, 18, 19, 198, 199, 20, 200, 201, 202, 203, 204, 205, 206, 207, 31, 32, 33, 35, 47, 48, 76, 77, 78, 79, 80, 81, 93, 34 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 218; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119 | 34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; |
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| 61. Philo of Alexandria, Who Is The Heir, "1", "113", "133", "21", "258", "301", "44", "78", 205, 206, 214, 72, 121 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98 |
| 62. Philo of Alexandria, Questions On Genesis, a b c d\n0 3.5 3.5 3 5\n1 4.89 4.89 4 89\n2 241 241 241 None\n3 4.152 4.152 4 152\n4 4.233 4.233 4 233\n5 3.49 3.49 3 49\n6 "1.66" "1.66" "1 66"\n7 "3.49" "3.49" "3 49"\n8 "4.233" "4.233" "4 233"\n9 "3.53" "3.53" "3 53"\n10 "3.40" "3.40" "3 40"\n11 "3.43" "3.43" "3 43"\n12 "3.41" "3.41" "3 41"\n13 "2.62" "2.62" "2 62"\n14 "4.2" "4.2" "4 2"\n15 "3.39" "3.39" "3 39"\n16 "1.4" "1.4" "1 4"\n17 "3.59" "3.59" "3 59"\n18 "3.55" "3.55" "3 55"\n19 "4.17" "4.17" "4 17"\n20 "3.42" "3.42" "3 42"\n21 "3.60" "3.60" "3 60" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119 |
| 63. Philo of Alexandria, Questions On Exodus, 2.52 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119 |
| 64. Philo of Alexandria, Allegorical Interpretation, a b c d\n0 1.108 1.108 1 108\n1 3.100 3.100 3 100\n2 3.101 3.101 3 101\n3 3.102 3.102 3 102\n4 2.67 2.67 2 67\n.. ... ... .. ...\n79 2.53 2.53 2 53\n80 2.57 2.57 2 57\n81 "3.88" "3.88" "3 88"\n82 "3.100" "3.100" "3 100"\n83 "1.91" "1.91" "1 91"\n\n[84 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119 |
| 65. Philo of Alexandria, On The Embassy To Gaius, "195", "4" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 290 |
66. Philo of Alexandria, On The Life of Moses, a b c d\n0 2.74 2.74 2 74\n1 76 76 76 None\n2 2.50 2.50 2 50\n3 2.51 2.51 2 51\n4 2.99 2.99 2 99\n5 "2.7" "2.7" "2 7"\n6 "2.37" "2.37" "2 37"\n7 "1.63" "1.63" "1 63"\n8 "2.65" "2.65" "2 65"\n9 "2.288" "2.288" "2 288"\n10 2.127 2.127 2 127\n11 2.129 2.129 2 129\n12 2.128 2.128 2 128\n13 "2.91" "2.91" "2 91"\n14 "2.40" "2.40" "2 40"\n15 "1.248" "1.248" "1 248" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119 | 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; |
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67. Philo of Alexandria, On The Contemplative Life, "42", 28 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 120 | 28. And the interval between morning and evening is by them devoted wholly to meditation on and to practice of virtue, for they take up the sacred scriptures and philosophise concerning them, investigating the allegories of their national philosophy, since they look upon their literal expressions as symbols of some secret meaning of nature, intended to be conveyed in those figurative expressions. |
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| 68. Philo of Alexandria, On The Virtues, 50, 51, "100" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 407 |
| 69. Diodorus Siculus, Historical Library, 4.39.2, 4.57.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 190 |
| 70. Dionysius of Halycarnassus, Art of Rhetoric, a b c d\n0 "10.6" "10.6" "10 6" (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 326 |
| 71. Dionysius of Halycarnassus, On Isaeus, "14" (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 326 |
72. Philo of Alexandria, On The Special Laws, a b c d\n0 2.51 2.51 2 51\n1 2.52 2.52 2 52\n2 2.53 2.53 2 53\n3 2.54 2.54 2 54\n4 2.55 2.55 2 55\n5 2.163 2.163 2 163\n6 2.50 2.50 2 50\n7 2.49 2.49 2 49\n8 2.42 2.42 2 42\n9 2.11 2.11 2 11\n10 2.189 2.189 2 189\n11 3.7 3.7 3 7\n12 "1.271" "1.271" "1 271"\n13 "1.278" "1.278" "1 278"\n14 "2.75" "2.75" "2 75"\n15 "2.96" "2.96" "2 96"\n16 "3.202" "3.202" "3 202"\n17 "4.51" "4.51" "4 51"\n18 "1.247" "1.247" "1 247"\n19 "1.111" "1.111" "1 111"\n20 "2.224" "2.224" "2 224"\n21 "4.69" "4.69" "4 69"\n22 "4.92" "4.92" "4 92"\n23 "3.111" "3.111" "3 111"\n24 "4.135" "4.135" "4 135"\n25 "2.63" "2.63" "2 63" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 98 | 2.51. On which account the all-great Moses, seeing the pre-eminence of the beauty of that which is the real festival, looked upon it as too perfect for human nature and dedicated it to God himself, speaking thus, in these very words: "The feast of the Lord."{7}{#le 23:2.} |
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73. Philo of Alexandria, On Dreams, a b c d\n0 1.75 1.75 1 75\n1 2.173 2.173 2 173\n2 1.99 1.99 1 99\n3 1.98 1.98 1 98\n4 1.97 1.97 1 97\n.. ... ... .. ...\n69 "1.1" "1.1" "1 1"\n70 "2.211" "2.211" "2 211"\n71 "1.23" "1.23" "1 23"\n72 "1.53" "1.53" "1 53"\n73 "1.39" "1.39" "1 39"\n\n[74 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 302, 305; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147 | 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. |
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| 74. Philo of Alexandria, On Sobriety, "1", "55", 66, 65 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 290 |
75. Philo of Alexandria, On The Sacrifices of Cain And Abel, "1", "112", "9", 1, 21 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225 | 21. For two women live with each individual among us, both unfriendly and hostile to one another, filling the whole abode of the soul with envy, and jealousy, and contention; of these we love the one looking upon her as being mild and tractable, and very dear to and very closely connected with ourselves, and she is called pleasure; but the other we detest, deeming her unmanageable, savage, fierce, and most completely hostile, and her name is virtue. Accordingly, the one comes to us luxuriously dressed in the guise of a harlot and prostitute, with mincing steps, rolling her eyes about with excessive licentiousness and desire, by which baits she entraps the souls of the young, looking about with a mixture of boldness and impudence, holding up her head, and raising herself above her natural height, fawning and giggling, having the hair of her head dressed with most superfluous elaborateness, having her eyes pencilled, her eyebrows covered over, using incessant warm baths, painted with a fictitious colour, exquisitely dressed with costly garments, richly embroidered, adorned with armlets, and bracelets, and necklaces, and all other ornaments which can be made of gold, and precious stones, and all kinds of female decorations; loosely girdled, breathing of most fragrant perfumes, thinking the whole market her home; a marvel to be seen in the public roads, out of the scarcity of any genuine beauty, pursuing a bastard elegance. |
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76. Philo of Alexandria, On Curses, "161", "44", "50", 161 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147 | 161. for what wrestler could be compared in might with the strength of a bull or of an elephant? And what runner could put himself on a level with the speed of a hound or of a hare? And the most sharp-sighted of men is absolutely blind if his sight is compared with that of antelopes of eagles. Again, in hearing and in smell, often other animals are very far beyond man; as, for instance, the ass, which appears to be the stupidest of all animals, would show that our sense of hearing is very obtuse if he were brought into comparison with us. The dog, too, would make the nostrils in man appear a perfectly useless part from the exceeding superiority of the quickness of his own sense of smell; for, in him, that sense is pushed to such a degree that it almost equals the rapidity of the eye-sight. XLVII. |
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| 77. Philo of Alexandria, That The Worse Attacks The Better, "1", "114", "140", "4", "62", "67", 161, 162, 38, 39, 40, "11" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 330 |
78. Philo of Alexandria, That God Is Unchangeable, "1", "87", 10, 11, 12, 13, 14, 140, 141, 143, 15, 5, 6, 7, 8, 9, 142 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147 | 142. But perhaps, Moses does not mean here to speak of the flesh alone as corrupting his way upon the earth, so that he deserves to be considered to have erred in the expression which he has used, but rather to speak of the things of the flesh, which is corrupted, and of that other being whose way the flesh endeavours to injure and to corrupt. So that we should explain this expression thus:ùAll flesh corrupted the perfect way of the everlasting and incorruptible being which conducts to God. |
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79. Philo of Alexandria, That Every Good Person Is Free, 160, 54-57, 53 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 119 | 53. And Zeno, as much as any one else, being under the influence of virtue, ventures boldly to assert that the wicked have not a right to any equality of speech towards the virtuous; for he says, "Shall not the wicked man suffer if he contradicts the virtuous man?" Therefore the wicked man has not a right to freedom of speech as respects the virtuous man. |
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| 80. Philo of Alexandria, Plant., "1", "71", 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, "108" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 168 |
81. Philo of Alexandria, On The Creation of The World, "117", "154", "16", "69", "71", "72", "75", 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 4 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 93 | 4. Accordingly no one, whether poet or historian, could ever give expression in an adequate manner to the beauty of his ideas respecting the creation of the world; for they surpass all the power of language, and amaze our hearing, being too great and venerable to be adapted to the sense of any created being. |
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| 82. Vergil, Aeneis, a b c d\n0 "1.10" "1.10" "1 10"\n1 "1.378" "1.378" "1 378"\n2 8.589 8.589 8 589 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 259 |
83. Philo of Alexandria, On The Change of Names, "124", "125", "128", "199", "200", "255", "267", "43", "49", "53", "73", "92", 1, 10, 116, 117, 118, 119, 120, 121, 18, 19, 2, 201, 202, 203, 204, 205, 206, 207, 208, 209, 211, 212, 227, 228, 27, 28, 29, 3, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4, 40, 5, 54, 55, 56, 57, 58, 59, 6, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 7, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 8, 80, 9, 122 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 223; Cover, Philo of Alexandria: On the Change of Names (2023) 250 | 122. for the name Hosea is interpreted, "what sort of a person is this?" but Joshua means "the salvation of the Lord," being the name of the most excellent possible character; for the habits are better with respect to those persons who are of such and such qualities from being influenced by them: as, for instance, music is better in a musician, physic in a physician, and each art of a distinctive quality in each artist, regarded both in its perpetuity, and in its power, and in its unerring perfection with regard to the objects of its speculation. For a habit is something everlasting, energising, and perfect; but a man of such and such a quality is mortal, the object of action, and imperfect. And what is imperishable is superior to what is mortal, the efficient cause is better than that which is the object of action; and what is perfect is preferable to what is imperfect. |
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| 84. Philo of Alexandria, On The Life of Joseph, "1", "121", "151", "28", "31" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 298 |
| 85. Plutarch, Aemilius Paulus, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 24 |
| 86. Quintilian, Institutes of Oratory, a b c d\n0 "5.7" "5.7" "5 7"\n1 "5.1" "5.1" "5 1" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 327 |
| 87. Plutarch, Dialogue On Love, 765a, 765b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 147 |
| 88. Plutarch, Table Talk, "9 (745d-f)" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory/allegoresis, platonist parallels Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 7 |
| 89. Plutarch, Precepts of Statecraft, 824a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225 |
| 90. Cornutus, De Natura Deorum, 16.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 194 |
| 91. Plutarch, Platonic Questions, 1006e-1007a, 1000e-1001c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 73, 76 |
| 92. Plutarch, Fragments, 157, 190 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 120 |
| 93. Plutarch, On Tranquility of Mind, 473de (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 73 |
| 94. Josephus Flavius, Jewish Antiquities, a b c d\n0 1.20.2 1.20.2 1 20\n1 "3.63" "3.63" "3 63" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 234 |
95. Plutarch, Alexander The Great, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 24 | 1. It is the life of Alexander the king, and of Caesar, who overthrew Pompey, that I am writing in this book, and the multitude of the deeds to be treated is so great that I shall make no other preface than to entreat my readers, in case I do not tell of all the famous actions of these men, nor even speak exhaustively at all in each particular case, but in epitome for the most part, not to complain. , For it is not Histories that I am writing, but Lives; and in the most illustrious deeds there is not always a manifestation of virtue or vice, nay, a slight thing like a phrase or a jest often makes a greater revelation of character than battles where thousands fall, or the greatest armaments, or sieges of cities. , Accordingly, just as painters get the likenesses in their portraits from the face and the expression of the eyes, wherein the character shows itself, but make very little account of the other parts of the body, so I must be permitted to devote myself rather to the signs of the soul in men, and by means of these to portray the life of each, leaving to others the description of their great contests. ,This horse, at any rate, said Alexander, I could manage better than others have. And if thou shouldst not, what penalty wilt thou undergo for thy rashness? Indeed, said Alexander, I will forfeit the price of the horse. There was laughter at this, and then an agreement between father and son as to the forfeiture, and at once Alexander ran to the horse, took hold of his bridle-rein, and turned him towards the sun; for he had noticed, as it would seem, that the horse was greatly disturbed by the sight of his own shadow falling in front of him and dancing about. , And after he had calmed the horse a little in this way, and had stroked him with his hand, when he saw that he was full of spirit and courage, he quietly cast aside his mantle and with a light spring safely bestrode him. Then, with a little pressure of the reins on the bit, and without striking him or tearing his mouth, he held him in hand Amyot, le remeit gentiment . but when he saw that the horse was rid of the fear that had beset him, and was impatient for the course, he gave him his head, and at last urged him on with sterner tone and thrust of foot. , Philip and his company were speechless with anxiety at first; but when Alexander made the turn in proper fashion and came back towards them proud and exultant, all the rest broke into loud cries, but his father, as we are told, actually shed tears of joy, and when Alexander had dismounted, kissed him, saying: My son, seek thee out a kingdom equal to thyself; Macedonia has not room for thee. |
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| 96. Plutarch, Oracles At Delphi No Longer Given In Verse, 401c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 224 |
| 97. Plutarch, On Isis And Osiris, 351, 351-352e, 351e, 352a, 352c, 353-354a, 353a, 353e, 355b, 355cd, 355e, 356e, 362c, 364d, 369ab, 369b, 369b-371a, 369c, 369d, 369e, 370c, 370d, 370e, 371, 371-372e, 371a, 371ab, 371b, 371c, 371d, 371e, 372a, 372c, 372e, 373a, 373e, 374-375a, 374d, 374d-, 375ce, 375d, 376, 377-378a, 377-378b, 377a, 377d, 379e, 382ab, 382e-383a, 382b-383a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 78, 79, 104 |
| 98. New Testament, 2 Corinthians, a b c d\n0 "5.16" "5.16" "5 16" (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 297 |
99. New Testament, Galatians, 4.21-4.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegory/allegoresis, theological Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 573| 4.21. Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. 4.24. ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, 4.25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· 4.26. ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 4.28. ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· 4.29. ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. 4.30. ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. 4.31. διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας. | 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. |
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| 100. New Testament, Hebrews, 1\u202fjohn, 4.7-8.16, "10.20", "9.7" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 147 |
101. New Testament, Romans, a b c d\n0 3.11 3.11 3 11\n1 3.10 3.10 3 10\n2 3.9 3.9 3 9\n3 "3" "3" "3" None\n4 3.20 3.20 3 20\n5 3.19 3.19 3 19\n6 3.18 3.18 3 18\n7 3.17 3.17 3 17\n8 3.16 3.16 3 16\n9 3.15 3.15 3 15\n10 3.14 3.14 3 14\n11 3.13 3.13 3 13\n12 3.12 3.12 3 12\n13 "11.28" "11.28" "11 28" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 214| 3.11. οὐκ ἔστιν ἐκζητῶν τὸν θεόν· | 3.11. There is no one who understands. There is no one who seeks after God. |
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| 102. Plutarch, On Stoic Self-Contradictions, "1035a-" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory/allegoresis, of the soul Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 257 |
| 103. New Testament, Matthew, a b c d\n0 "27.51" "27.51" "27 51"\n1 "3.3" "3.3" "3 3" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 208 |
| 104. Plutarch, Cimon, "2" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory/allegoresis, of the soul Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 211 |
105. Plutarch, On The Obsolescence of Oracles, 415a, 413c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 72 | 413c. "Cease provoking the god, my dear Planetiades; for he is of a good and mild disposition, And towards mortal men he hath been judged the most gentle, as Pindar says. And whether he be the sun or the lord and father of the sun and of all that lies beyond our vision, it is not likely that he should deny his utterance to people of the present day because of their unworthiness, when he is responsible for their birth and nurture and their existence and power to think; nor is it likely withal that Providence, like a benign and helpful mother, who does everything for us and watches over us, should cherish animosity in the matter of prophecy only, and take away that from us after having given it to us at the beginning, |
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| 106. Plutarch, On The E At Delphi, 392b, 392c, 392d, 392e, 391e-394c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 208; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 71, 72, 73 |
107. New Testament, John, a b c d\n0 1.14 1.14 1 14\n1 2.1 2.1 2 1\n2 2.3 2.3 2 3\n3 2.4 2.4 2 4\n4 2.5 2.5 2 5\n5 2.6 2.6 2 6\n6 2.7 2.7 2 7\n7 2.8 2.8 2 8\n8 2.9 2.9 2 9\n9 2.2 2.2 2 2\n10 1.9 1.9 1 9\n11 17.26 17.26 17 26\n12 17.25 17.25 17 25\n13 17.24 17.24 17 24\n14 14.6 14.6 14 6\n15 13.23 13.23 13 23\n16 1.18 1.18 1 18\n17 1.17 1.17 1 17\n18 1.16 1.16 1 16\n19 1.15 1.15 1 15\n20 1.13 1.13 1 13\n21 1.12 1.12 1 12\n22 1.11 1.11 1 11\n23 1.10 1.10 1 10\n24 2.10 2.10 2 10\n25 2.11 2.11 2 11\n26 3 3 3 None\n27 12.45 12.45 12 45\n28 "5.35" "5.35" "5 35" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 147, 183| 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ | 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. |
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| 108. Plutarch, On The Face Which Appears In The Orb of The Moon, 940-945d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 170 |
| 109. New Testament, 1 Corinthians, a b c d\n0 "9.25" "9.25" "9 25" (1st cent. CE - 1st cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 202 |
110. Justin, Dialogue With Trypho, a b c d\n0 69 69 69 None\n1 "57.2" "57.2" "57 2" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195 | 69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief. |
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| 111. Numenius of Apamea, Fragments, 57 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 193 |
| 112. Alcinous, Handbook of Platonism, 4.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146 |
| 113. Clement of Alexandria, Christ The Educator, a b c d\n0 "1.3" "1.3" "1 3" (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •allegory/allegoresis, priestly/cultic Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 550 |
| 114. Clement of Alexandria, Miscellanies, a b c d\n0 1.21.105 1.21.105 1 21\n1 5.8.5 5.8.5 5 8\n2 5.8.6 5.8.6 5 8\n3 "1.31.1" "1.31.1" "1 31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 190 |
| 115. Corpus Hermeticum, Poimandres, 10, 5-9, 11 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 194 |
| 116. Numenius of Apamea, Fragments, 57 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 193 |
| 117. Anon., Genesis Rabba, a b c d\n0 "43.6" "43.6" "43 6"\n1 "46.5" "46.5" "46 5"\n2 55.7 55.7 55 7\n3 55.6 55.6 55 6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 133 |
| 118. Origen, Against Celsus, a b c d\n0 "5.45" "5.45" "5 45" (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 270 |
| 119. Nag Hammadi, The Tripartite Tractate, 76.3-85.37 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 194 |
| 120. Eusebius of Caesarea, Preparation For The Gospel, a b c d\n0 12.17.19 12.17.19 12 17\n1 3.8.1 3.8.1 3 8\n2 3.1.7 3.1.7 3 1\n3 3.1.6 3.1.6 3 1\n4 3.1.5 3.1.5 3 1\n5 3.1.4 3.1.4 3 1\n6 3.1.2 3.1.2 3 1\n7 3.1.1 3.1.1 3 1\n8 3.1.3 3.1.3 3 1\n9 11.6.27 11.6.27 11 6\n10 11.6.26 11.6.26 11 6\n11 11.6.25 11.6.25 11 6\n12 "11.4.6" "11.4.6" "11 4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 190 |
| 121. Origen, Homilies On Numbers, a b c d\n0 "25.3" "25.3" "25 3" (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 270 |
| 122. Origen, Homiliae In Genesim (In Catenis), a b c d\n0 "3.3" "3.3" "3 3"\n1 "6.1" "6.1" "6 1" (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 267 |
| 123. Origen, On Jeremiah (Homilies 1-11), 5.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 190 |
124. Porphyry, Life of Plotinus, 3, 20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195 | 20. This extended quotation from the most acute of the critics of our day--a writer who has passed judgement on nearly all his contemporaries--serves to show the estimate he came to set upon Plotinus of whom, at first, misled by ignorant talk, he had held a poor opinion. His notion, by the way, that the transcripts he acquired from Amelius were faulty sprang from his misunderstanding of Plotinus' style and phraseology; if there were ever any accurate copies, these were they, faithful reproductions from the author's own manuscript. Another passage from the work of Longinus, dealing with Amelius, Plotinus, and other metaphysicians of the day, must be inserted here to give a complete view of the opinion formed upon these philosophers by the most authoritative and most searching of critics. The work was entitled On the End: in Answer to Plotinus and Gentilianus Amelius. It opens with the following preface: 'In our time, Marcellus, there have been many philosophers--especially in our youth--for there is a strange scarcity at present. When I was a boy, my parents' long journeys gave me the opportunity of seeing all the better-known teachers; and in later life those that still lived became known to me as my visits to this and that city and people brought me where they happened to live. 'Some of these undertook the labour of developing their theories in formal works and so have bequeathed to the future the means of profiting by their services. Others thought they had done enough when they had convinced their own immediate hearers of the truth of their theories.. 'First of those that have written. 'Among the Platonists there are Euclides, Democritus, Proclinus the philosopher of the Troad, and the two who still profess philosophy at Rome, Plotinus and his friend Gentilianus Amelius. Among the Stoics there are Themistocles and Phoibion and the two who flourished only a little while ago, Annius and Medius. And there is the Peripatetic, Heliodorus of Alexandria. 'For those that have not written, there are among the Platonists Ammonius and Origen, two teachers whose lectures I myself attended during a long period, men greatly surpassing their contemporaries in mental power; and there are the Platonic Successors at Athens, Theodotus and Eubulus. 'No doubt some writing of a metaphysical order stands to the credit of this group: Origen wrote On Spirit-Beings, Eubulus On the Philebus and Gorgias, and the objections urged by Aristotle to Plato's Republic; but this is not enough to class either of them with systematic authors. This was side-play; authorship was not in the main plan of their careers. 'Among Stoic teachers that refrained from writing we have Herminus and Lysimachus, and the two living at Athens, Musonius and Athenaeus; among Peripatetics, Ammonius and Ptolemaeus. 'The two last were the most accomplished scholars of their time, Ammonius especially being unapproached in breadth of learning; but neither produced any systematic work; we have from them merely verses and duty-speeches; and these I cannot think to have been preserved with their consent; they did not concern themselves about formal statement of their doctrine, and it is not likely they would wish to be known in after times by compositions of so trivial a nature. 'To return to the writers; some of them, like Euclides, Democritus, and Proclinus, confined themselves to the mere compilation and transcription of passages from earlier authorities. Others diligently worked over various minor points in the investigations of the ancients, and put together books dealing with the same subjects. Such were Annius, Medius, and Phoibion, the last especially choosing to be distinguished for style rather than for systematic thinking. In the same class must be ranked Heliodorus; his writings contribute nothing to the organization of the thought which he found to his hand in the teaching of earlier workers. 'Plotinus and Gentilianus Amelius alone display the true spirit of authorship; they treat of a great number of questions and they bring a method of their own to the treatment. 'Plotinus, it would seem, set the principles of Pythagoras and of Plato in a clearer light than anyone before him; on the same subjects, Numenius, Cronius, Moderatus, and Thrasyllus fall far short of him in precision and fullness. Amelius set himself to walk in Plotinus' steps and adopted most of Plotinus' opinions; his method, however, was diffuse an, unlike his friend, he indulges in an extravagance of explanation. 'Only these two seem to me worth study. What profit can anyone expect from troubling the works of any of the others to the neglect of the originals on which they drew? They bring us nothing of their own, not even a novel augment, much less a leading idea, and are too unconcerned even to set side by side the most generally adopted theories or to choose the better among them. 'My own method has been different; as for example when I replied to Gentilianus upon Plato's treatment of Justice and in a review I undertook of Plotinus' work On the Ideas. This latter was in the form of a reply to Basileus of Tyre, my friend as theirs. He had preferred Plotinus' system to mine and had written several works in the manner of his master, amongst them a treatise supporting Plotinus' theory of the Idea against that which I taught. I endeavoured, not, I think, unsuccessfully, to show that his change of mind was mistaken. 'In these two essays I have ranged widely over the doctrines of this school, as also in my Letter to Amelius which, despite the simple title with which I contented myself, has the dimensions of a book, being a reply to a treatise he addressed to me from Rome under the title On Plotinus' Philosophic Method.' |
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| 125. Origen, Homilies On Leviticus, a b c d\n0 "2.4" "2.4" "2 4"\n1 "2.2" "2.2" "2 2" (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 550 |
| 126. Porphyry, On The Cave of The Nymphs, 32 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 195 |
| 127. Eusebius of Caesarea, Demonstration of The Gospel, 4.17.1-4.17.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 267, 270, 278 |
| 128. Ambrose, On Abraham, a b c d\n0 "1.27" "1.27" "1 27"\n1 2.75 2.75 2 75\n2 2.76 2.76 2 76 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 214 |
| 129. Basil of Caesarea, Enarratio In Prophetam Isaiam [Dub.], a b c d\n0 "3.99.16" "3.99.16" "3 99 (4th cent. CE - 4th cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 278 |
| 130. Augustine, The City of God, a b c d\n0 "16.28" "16.28" "16 28" (4th cent. CE - 5th cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 270 |
| 131. Didymus, In Genesim, a b c d\n0 "114.5" "114.5" "114 5" (4th cent. CE - 4th cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 278 |
| 132. Eunapius, Lives of The Philosophers, 2.1.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 24 |
| 133. Proclus, In Platonis Timaeum Commentarii, a b c d\n0 "3.265" "3.265" "3 265" (5th cent. CE - 5th cent. CE) Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 326 |
| 134. Papyri, P.Oxy., 4652 Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 655 |
| 135. Anon., Sortes Astrampsychi, a b c d\n0 "4.86" "4.86" "4 86" Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 278 |
| 136. Cleanthes, Hymn To Zeus, 10-11, 15, 20 Tagged with subjects: •nan Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 57 |
| 137. Eudorus, Testimonies And Fragments (Mazzarelli), 3-5 Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146 |
| 138. Epicurus, Vatican Sayings, 10 Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 39 |
| 139. Heraclitus, Allegoriae, 68.2, 72.4 Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 194 |
| 140. Heraclitus Lesbius, Fragments, b64 Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 54 |
| 141. Theophrastus, Fragmenta (Fortenbaugh), 230 Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 76 |
| 142. John Chrysostom, De Inani Gloria Et De Educandis Liberis, 1.1-1.5, 2.31, 2.33 Tagged with subjects: •allegory / allegoresis Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225 |
| 143. Metrodorus of Lampsacus, Fragments, 37 Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 39 |
| 144. Cyril of Alexandria, Glaph. Pent., "125" Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 278 |
| 145. Hebrew Bible, Iob, a b c d\n0 "14.4" "14.4" "14 4"\n1 "9.20" "9.20" "9 20"\n2 14.4 14.4 14 4\n3 14.5 14.5 14 5 Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 211, 214 |
| 146. Didymus The Blind, Comm. Job, "251" Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 214 |
| 147. Didymus, Frag. Ps., "948" Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 208 |
| 148. Origen, Mut., a b c d\n0 "1.6(123.19-22)" "1.6(123.19 "1 6(123\n1 "2.2(126.28-34)" "2.2(126.28 "2 2(126 Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 278 |
| 149. Gregory of Nyssa, Eun., a b c d\n0 "2.1.124" "2.1.124" "2 1 Tagged with subjects: •allegory/allegoresis, “trigger” words Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 227 |
| 150. Origen, Sel. Gen., 12.115-12.116 Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 270 |
| 151. Anon., Scholia On Homer Odyssey, ?129 Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 788 |
| 152. [Plutarch], ???? ??????, ?8 Tagged with subjects: •allegoresis/allegory Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 613 |
| 153. Anon., Scholia On Homer Iliad, ?235, ?385, ?67, ?79b, a18, a353, a591, a2 Tagged with subjects: •nan Found in books: Montanari and Rengakos, In the Company of Many Good Poets. Collected Papers of Franco Montanari: Vol. I: Ancient Scholarship (2023) 788 |
| 154. Dio Chrysostom (Dio of Prusa), Or., a b c d\n0 "8" "8" "8" None\n1 8.11 8.11 8 11\n2 8.12 8.12 8 12\n3 8.13 8.13 8 13\n4 "8.15" "8.15" "8 15" Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 296 |
| 155. Galen, Comm. Nat. Hom., a b c d\n0 "15.170" "15.170" "15 170" Tagged with subjects: •allegory/allegoresis, homeric parallels Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 450 |
| 156. Prob., Prov., a b c d\n0 "2.15" "2.15" "2 15" Tagged with subjects: •allegory/allegoresis, homeric parallels Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 451 |
| 157. Cyril of Alexandria, Comm. Jo., 1.522-1.523 Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 208 |
| 158. Prob., Praem., "1", "43" Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 186 |
| 159. Origen, Frag. Luc., "63" Tagged with subjects: •allegory/allegoresis, priestly/cultic Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 550 |
| 160. Anon., Anon. Theaet. Comm., 5.19-5.23 Tagged with subjects: •allegory/allegoresis, present tense in Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 145 |
| 161. Irenaeus, Frag. Deperdit., "8" Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 208 |
| 162. Hippodamus, [Resp.], a b c d\n0 "101.11" "101.11" "101 11" Tagged with subjects: •allegory/allegoresis Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 326 |
| 163. Dio Chrysostom (Dio of Prusa), Borysth., 11-12 Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 488 |
| 164. Ariphron, Paian To Hygieia, 6.3 Tagged with subjects: •allegory, allegoresis, allegorization, allegorical (exegesis, image, interpretation, reading), (stoic) of aphrodite / venus Found in books: Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 54 |
| 165. Anon., Tab. Ceb., a b c d\n0 "7.3" "7.3" "7 3"\n1 "7.1" "7.1" "7 1"\n2 "2.14" "2.14" "2 14" Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 298 |
