Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.





33 results for "excellence"
1. Hebrew Bible, Deuteronomy, 10.9, 32.7-32.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 54
10.9. "עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃", 32.7. "זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃", 32.8. "בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃", 32.9. "כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃", 10.9. "Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—", 32.7. "Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee.", 32.8. "When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.", 32.9. "For the portion of the LORD is His people, Jacob the lot of His inheritance.",
2. Hebrew Bible, Exodus, 15.17-15.18, 31.3-31.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 52, 54, 132
15.17. "תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃", 15.18. "יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃", 31.3. "וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃", 31.4. "לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת׃", 31.5. "וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלָאכָה׃", 15.17. "Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.", 15.18. "The LORD shall reign for ever and ever.", 31.3. "and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,", 31.4. "to devise skilful works, to work in gold, and in silver, and in brass,", 31.5. "and in cutting of stones for setting, and in carving of wood, to work in all manner of workmanship.",
3. Hebrew Bible, Genesis, 1.26-1.27, 2.7-2.9, 3.24, 6.12, 6.14, 7.6, 9.20, 21.33, 25.27, 26.32-26.33, 29.35, 30.9, 30.17-30.18, 37.15, 49.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 33, 50, 51, 52, 140, 145, 153, 198, 214, 215, 247
1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.8. "וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃", 2.9. "וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃", 3.24. "וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃", 6.12. "וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃", 6.14. "עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃", 7.6. "וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל־הָאָרֶץ׃", 21.33. "וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃", 25.27. "וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃", 26.32. "וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם׃", 26.33. "וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה׃", 29.35. "וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת׃", 30.9. "וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת וַתִּקַּח אֶת־זִלְפָּה שִׁפְחָתָהּ וַתִּתֵּן אֹתָהּ לְיַעֲקֹב לְאִשָּׁה׃", 30.17. "וַיִּשְׁמַע אֱלֹהִים אֶל־לֵאָה וַתַּהַר וַתֵּלֶד לְיַעֲקֹב בֵּן חֲמִישִׁי׃", 30.18. "וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי אֲשֶׁר־נָתַתִּי שִׁפְחָתִי לְאִישִׁי וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר׃", 37.15. "וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה־תְּבַקֵּשׁ׃", 49.15. "וַיַּרְא מְנֻחָה כִּי טוֹב וְאֶת־הָאָרֶץ כִּי נָעֵמָה וַיֵּט שִׁכְמוֹ לִסְבֹּל וַיְהִי לְמַס־עֹבֵד׃", 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.8. "And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.", 2.9. "And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.", 3.24. "So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.", 6.12. "And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .", 6.14. "Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.", 7.6. "And Noah was six hundred years old when the flood of waters was upon the earth.", 9.20. "And Noah, the man of the land, began and planted a vineyard.", 21.33. "And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.", 25.27. "And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.", 26.32. "And it came to pass the same day, that Isaac’s servants came, and told him concerning the well which they had digged, and said unto him: ‘We have found water.’", 26.33. "And he called it Shibah. Therefore the name of the city is Beer-sheba unto this day.", 29.35. "And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing.", 30.9. "When Leah saw that she had left off bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.", 30.17. "And God hearkened unto Leah, and she conceived, and bore Jacob a fifth son.", 30.18. "And Leah said: ‘God hath given me my hire, because I gave my handmaid to my husband. And she called his name Issachar.", 37.15. "And a certain man found him, and, behold, he was wandering in the field. And the man asked him, saying: ‘What seekest thou?’", 49.15. "For he saw a resting-place that it was good, And the land that it was pleasant; And he bowed his shoulder to bear, And became a servant under task-work",
4. Hebrew Bible, Leviticus, 16.8, 19.23-19.24 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 54, 214, 247
16.8. "וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃", 19.23. "וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃", 19.24. "וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃", 16.8. "And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.", 19.23. "And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.", 19.24. "And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.",
5. Hebrew Bible, Numbers, 20.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 214
20.17. "נַעְבְּרָה־נָּא בְאַרְצֶךָ לֹא נַעֲבֹר בְּשָׂדֶה וּבְכֶרֶם וְלֹא נִשְׁתֶּה מֵי בְאֵר דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ לֹא נִטֶּה יָמִין וּשְׂמֹאול עַד אֲשֶׁר־נַעֲבֹר גְּבוּלֶךָ׃", 20.17. "Let us pass, I pray thee, through thy land; we will not pass through field or through vineyard, neither will we drink of the water of the wells; we will go along the king’s highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.’",
6. Hebrew Bible, Psalms, 36.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 51, 145
36.4. "דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃", 36.4. "The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good.",
7. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 198
150b. εἴδωλα τίκτειν, ἔστι δʼ ὅτε ἀληθινά, τοῦτο δὲ μὴ ῥᾴδιον εἶναι διαγνῶναι. εἰ γὰρ προσῆν, μέγιστόν τε καὶ κάλλιστον ἔργον ἦν ἂν ταῖς μαίαις τὸ κρίνειν τὸ ἀληθές τε καὶ μή· ἢ οὐκ οἴει; ΘΕΑΙ. ἔγωγε. ΣΩ. τῇ δέ γʼ ἐμῇ τέχνῃ τῆς μαιεύσεως τὰ μὲν ἄλλα ὑπάρχει ὅσα ἐκείναις, διαφέρει δὲ τῷ τε ἄνδρας ἀλλὰ μὴ γυναῖκας μαιεύεσθαι καὶ τῷ τὰς ψυχὰς αὐτῶν τικτούσας ἐπισκοπεῖν ἀλλὰ μὴ τὰ σώματα. μέγιστον δὲ τοῦτʼ ἔνι 150b. THEAET. Yes, I do. SOC. All that is true of their art of midwifery is true also of mine, but mine differs from theirs in being practised upon men, not women, and in tending their souls in labor, not their bodies. But the greatest thing about my art is this,
8. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 198
248c. λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην 248c. on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul
9. Philo of Alexandria, On The Sacrifices of Cain And Abel, 17 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132
17. for having introduced Esau, who bears the name of folly, as the elder in point of time, he gives the birthright and chief honour to the younger, who, from his practice of virtue, was called Jacob. And he is not seen to obtain this pre-eminence before (as is the case in athletic contests) his adversary renounces the combat, putting down his hands from weakness, and yielding up the decision and the crown to him who has carried on a truceless and irreconcilable war against the passions; for, says Moses, "He sold his birthright to Jacob,"
10. Philo of Alexandria, On Dreams, 1.38, 1.56, 1.109, 2.34, 2.231 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 170, 198, 215, 247
1.38. and the phrase, "Leah desisted from bearing children," differs in no respect from the statement, that the children of Isaac found no water in the fourth Well." Since it appears from both these figurative expressions, that every creature thirsts for God, by whom all their births take place, and from whom nourishment is bestowed to them when they are born. 1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.109. On which account the scripture adds, "This is the only covering of his nakedness;" for what can so becomingly overshadow and conceal the reproaches and disgraces of life, as speech? For ignorance is a disgrace akin to irrational nature, but education is the brother of speech, and an ornament properly belonging to man. 2.34. Simeon is an emblem of learning, for his name being interpreted means, "listening." Levi is a symbol of virtuous energies and actions, and of holy ministrations. Judas is an emblem of songs and hymns addressed to God. Issachar, of wages which are given for good work; but perhaps the works themselves are their own perfect reward. Zabulon is a symbol of light, since his name means the departure of night; and when the night departs and leaves us, then of necessity light arises. 2.231. And there is something which closely resembles this in the passage of scripture concerning the high priest; "For when," says the scripture, "he goes into the holy of holies, he will not be a man till he has gone out Again." But if at that time he is not a man, it is clear that he is not God either, but a minister of God, belonging as to his mortal nature to creation, but as to his immortal nature to the uncreated God.
11. Philo of Alexandria, On The Virtues, 221 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 170
221. for Tamar was a woman from Syria Palestina, who had been bred up in her own native city, which was devoted to the worship of many gods, being full of statues, and images, and, in short, of idols of every kind and description. But when she, emerging, as it were, out of profound darkness, was able to see a slight beam of truth, she then, at the risk of her life, exerted all her energies to arrive at piety, caring little for life if she could not live virtuously; and living virtuously was exactly identical with living for the service of and in constant supplication to the one true God.
12. Philo of Alexandria, On The Contemplative Life, 90, 57 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 198
57. Now of the banquets among the Greeks the two most celebrated and most remarkable are those at which Socrates also was present, the one in the house of Callias, when, after Autolycus had gained the crown of victory, he gave a feast in honour of the event, and the other in the house of Agathon, which was thought worthy of being commemorated by men who were imbued with the true spirit of philosophy both in their dispositions and in their discourses, Plato and Xenophon, for they recorded them as events worthy to be had in perpetual recollection, looking upon it that future generations would take them as models for a well managed arrangement of future banquets;
13. Philo of Alexandria, That The Worse Attacks The Better, 7 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 170
14. Philo of Alexandria, Allegorical Interpretation, 1.49, 2.18, 2.99, 3.18, 3.48, 3.131, 3.210 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 132, 139, 215
15. Philo of Alexandria, De Providentia, 2.24 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 198
16. Philo of Alexandria, That God Is Unchangeable, 12, 141-145, 160, 46, 140 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 214
140. Very properly, therefore, the most sacred Moses says that, the earth was corrupted at that time when the virtues of the just Noah were made manifest: "And the whole earth," says he, "was corrupted, because all flesh had corrupted his (autou) way upon the earth."40
17. Philo of Alexandria, That Every Good Person Is Free, 50, 117 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149
117. Do we then imagine that there can be such a profound love of freedom firmly fixed in women and children, one of which classes is by nature light-minded, and the other is of an age which is easily perverted and liable to stumble, so that they, for the sake of not being deprived of it, cheerfully proceed from death to immortality, but that those men who have tasted of unalloyed wisdom are not at once thoroughly free, bearing about in themselves, as they do, a sort of perpetual fountain of happiness, namely virtue, which no designing or hostile power has ever been able to dissolve, since it has the everlasting inheritance of authority and sovereign power?
18. Philo of Alexandria, On The Life of Moses, 1.36 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 170
1.36. The men, therefore, who had left their homes and come into Egypt, as if they were to dwell in that land as in a second country in perfect security, the king of the country reduced to slavery, and, as if he had taken them prisoners by the laws of war, or had bought them from masters in whose house they had been bred, he oppressed them and treated them as slaves, though they were not only free men, but also strangers, and suppliants, and sojourners, having no respect for nor any awe of God, who presides over the rights of free men, and of strangers, and of suppliants, and of hospitality, and who beholds all such actions as his.
19. Philo of Alexandria, On Curses, 36 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154
36. For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable.
20. Philo of Alexandria, On The Preliminary Studies, 141 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 139
21. Philo of Alexandria, On The Migration of Abraham, 128 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 164
128. And this is the end which is celebrated among those who study philosophy in the best manner, namely, to live in accordance with nature. And this takes place when the mind, entering into the path of virtue, treads in the steps of right reason, and follows God, remembering his commandments, and at all times and in all places confirming them both by word and deed;"
22. Philo of Alexandria, On Drunkenness, 112, 157-159, 8 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 138
8. For as the old story tells us, God, when he had combined pleasure and pain, two things naturally at variance, under one head, gave to us an outward sense capable of appreciating them both, not at the same moment, but at different times, fixing the period of the return of one to be simultaneous with the moment of the flight of the other. Thus from one root of the domit principle, the two shoots of virtue and vice sprang up, neither blossoming nor bearing fruit at the same time;
23. Philo of Alexandria, On The Cherubim, 66, 70, 65 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 200
65. This is that disposition in us which Moses characterised when he gave Cain his name, a name which being interpreted means possession, Cain himself being full of all folly or rather of all impiety; for instead of thinking that all possession belonged to God, he conceived that they all belonged to himself, though he was not only not able to possess even himself steadily, but he did not even know of what essence he consisted; but nevertheless he placed confidence in the outward senses, as being competent to attain the objects perceivable only by them. Let him tell us therefore how he will be able to avoid seeing wrongly, or being mistaken as to his hearing, or to escape even in any other of these outward senses. 65. Let us, therefore, fix deeply in ourselves this first commandment as the most sacred of all commandments, to think that there is but one God, the most highest, and to honour him alone; and let not the polytheistical doctrine ever even touch the ears of any man who is accustomed to seek for the truth, with purity and sincerity of heart;
24. Philo of Alexandria, On Husbandry, 10, 101, 11, 119-121, 125, 157, 181, 4, 6, 8-9, 7 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 214, 215
7. The husbandman, therefore, takes up innumerable shoots, with their roots entire, which have by natural process become barren, as far as bearing fruit is concerned, and which even do great injury to those plants which do bear by reason of their being planted near them. Such, then, is the art which is applied to those plants which grow out of the ground. And now let us turn our consideration to the husbandry of the soul in its turn. II.
25. Philo of Alexandria, On The Life of Abraham, 34-36, 257 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 215
257. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit.
26. Philo of Alexandria, On The Creation of The World, 154 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 149, 153, 154
154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV.
27. Origen, Homilies On Leviticus, 5.2, 16.4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 140
28. Origen, Homiliae In Genesim (In Catenis), 1.11 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 140
29. Diogenes Laertius, Lives of The Philosophers, 7.87-7.88 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 164
7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88. And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.
30. Origen, Homilies On Genesis, 1.11 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 140
33. Stoic School, Stoicor. Veter. Fragm., 3.548  Tagged with subjects: •excellence, (moral) Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 200