Tiresias: The Ancient Mediterranean Religions Source Database

9245

Philo Of Alexandria, Against Flaccus, 189

nan for he, turning round them and clinging to his executioners, who were hindered in their aims which they took at him with their swords, and who thus struck him with oblique blows, was the cause of his own sufferings being more severe; for he was in consequence mutilated and cut about the hands, and feet, and head, and breast, and sides, so that he was mangled like a victim, and thus he fell, justice righteously inflicting on his own body wounds equal in number to the murders of the Jews whom he had unlawfully put to death.

Intertexts (texts cited often on the same page as the searched text):

6 results
1. Hebrew Bible, Esther, 7.10, 8.7 (9th cent. BCE - 3rd cent. BCE) 8.7. וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרֹשׁ לְאֶסְתֵּר הַמַּלְכָּה וּלְמָרְדֳּכַי הַיְּהוּדִי הִנֵּה בֵית־הָמָן נָתַתִּי לְאֶסְתֵּר וְאֹתוֹ תָּלוּ עַל־הָעֵץ עַל אֲשֶׁר־שָׁלַח יָדוֹ ביהודיים [בַּיְּהוּדִים׃] 7.10. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged." 8.7. Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: ‘Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews."
2. Septuagint, 2 Maccabees, 9.4-9.28 (2nd cent. BCE - 2nd cent. BCE) 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 9.19. To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 9.21. I remember with affection your esteem and good will. On my way back from the region of Persia I suffered an annoying illness, and I have deemed it necessary to take thought for the general security of all.' 9.22. I do not despair of my condition, for I have good hope of recovering from my illness,' 9.23. but I observed that my father, on the occasions when he made expeditions into the upper country, appointed his successor,' 9.24. o that, if anything unexpected happened or any unwelcome news came, the people throughout the realm would not be troubled, for they would know to whom the government was left.' 9.25. Moreover, I understand how the princes along the borders and the neighbors to my kingdom keep watching for opportunities and waiting to see what will happen. So I have appointed my son Antiochus to be king, whom I have often entrusted and commended to most of you when I hastened off to the upper provinces; and I have written to him what is written here.' 9.26. I therefore urge and beseech you to remember the public and private services rendered to you and to maintain your present good will, each of you, toward me and my son.' 9.27. For I am sure that he will follow my policy and will treat you with moderation and kindness.' 9.28. So the murderer and blasphemer, having endured the more intense suffering, such as he had inflicted on others, came to the end of his life by a most pitiable fate, among the mountains in a strange land.'
3. Septuagint, 3 Maccabees, 5.31, 7.13, 7.20, 7.23 (2nd cent. BCE - 2nd cent. BCE) 5.31. Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.23. Blessed be the Deliverer of Israel through all times! Amen.
4. Philo of Alexandria, Against Flaccus, 10, 103-105, 108, 11, 110, 117, 12, 120-124, 13, 135-139, 14, 141, 149, 15, 151, 158, 16, 163, 166-169, 17, 170, 173-174, 177, 18, 181, 19, 190-191, 2, 20-21, 23-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-97, 1 (1st cent. BCE - 1st cent. CE) 1. Flaccus Avillius succeeded Sejanus in his hatred of and hostile designs against the Jewish nation. He was not, indeed, able to injure the whole people by open and direct means as he had been, inasmuch as he had less power for such a purpose, but he inflicted the most intolerable evils on all who came within his reach. Moreover, though in appearance he only attacked a portion of the nation, in point of fact he directed his aims against all whom he could find anywhere, proceeding more by art than by force; for those men who, though of tyrannical natures and dispositions, have not strength enough to accomplish their designs openly, seek to compass them by manoeuvres.
5. Josephus Flavius, Jewish Antiquities, 18.306 (1st cent. CE - 1st cent. CE) 18.306. for God would not forget the dangers Petronius had undertaken on account of the Jews, and of his own honor. But when he had taken Caius away, out of his indignation of what he had so insolently attempted in assuming to himself divine worship, both Rome and all that dominion conspired with Petronius, especially those that were of the senatorian order, to give Caius his due reward, because he had been unmercifully severe to them;
6. Papyri, P.Lond., 6.1912

Subjects of this text:

subject	book bibliographic info
alexandria, greek and jewish rivalry in	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 39
antiochus iv epiphanes	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
baetis, river, barbarian	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 39
egypt, criticised in ancient sources	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 39
eleazar	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
emperors and egypt, caligula (gaius)	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 39
emperors and egypt, claudius	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 39
exiles	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
flaccus	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
gaius caligula	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
god, obedience to	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
gomorrah, solitude embraced by	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
haman	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
israel, biblical, god of	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
migrations of abraham, abrahams solitude in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
migrations of abraham, as spiritual	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
migrations of abraham, literal and ethical interpretations of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
migrations of abraham	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
persecution, of jews in egypt	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
pharaoh, time of moses	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
philo of alexandria	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
philos essenes, and freedom	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
philos essenes, lifestyle of	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
philos essenes, peace and war imagery	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
philos essenes, praise and esteem to	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
philos essenes	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
proselytes, as immigrants	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
ptolemy iv philopator	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
punishment, exile as	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
qumran'	Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 36
red sea	Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 186
ritual bathing/washing	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
ritual theory	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
rome, exile as punishment in	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
septuagint lxx	Scales, Galilean Spaces of Identity: Judaism and Spatiality in Hasmonean and Herodian Galilee (2024) 41
solitude, vs. public places	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
soul, journey of	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
soul reflected by, wealth and	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
the cosmos, the country, good men withdrawing to	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
travel	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212
wealth, blind vs. sharp-sighted	Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 212