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Tiresias: The Ancient Mediterranean Religions Source Database



9247
Philo Of Alexandria, Allegorical Interpretation, 2.30
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

2. Theocritus, Idylls, 17 (4th cent. BCE - 3rd cent. BCE)

3. Philo of Alexandria, On Drunkenness, 44 (1st cent. BCE - 1st cent. CE)

44. for as the sun, when he has arisen, hides the stars, pouring forth his own light altogether over our sight, so also when the beams of the light-giving God, unmingled as they are, and entirely pure, and visible at the greatest distance, shone upon the eye of the soul, being comprehensible only by the intellect, then the eye of the soul can see nothing else; for the knowledge of the living God having beamed upon it, out-dazzles everything else, so that even those things which are most brilliant by their own intrinsic light appear to be dark in comparison.
4. Philo of Alexandria, On The Migration of Abraham, 222 (1st cent. BCE - 1st cent. CE)

222. So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search.
5. Philo of Alexandria, On Planting, 40 (1st cent. BCE - 1st cent. CE)

6. Philo of Alexandria, On The Posterity of Cain, 58, 57 (1st cent. BCE - 1st cent. CE)

57. But On is said to be a hill, and it means, symbolically, the mind; for all reasonings are stored up in the mind: and the lawgiver himself is a witness of this, calling On, Heliopolis, the city of the sun. For as the sun, when he rises, shows visibly the things which have been hidden by night, so also the mind, sending forth its own proper light, causes all bodies and all things to be seen visibly at a distance.
7. Philo of Alexandria, On Sobriety, 5 (1st cent. BCE - 1st cent. CE)

8. Philo of Alexandria, On Dreams, 1.1, 1.72, 1.168 (1st cent. BCE - 1st cent. CE)

1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 1.72. And he subsequently alleges a reason why he "met the place;" for, says he, "the sun was Set." Not meaning the sun which appears to us, but the most brilliant and radiant light of the invisible and Almighty God. When this light shines upon the mind, the inferior beams of words (that is of angels) set. And much more are all the places perceptible by the external senses overshadowed; but when he departs in a different direction, then they all rise and shine. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention.
9. Philo of Alexandria, On The Virtues, 164 (1st cent. BCE - 1st cent. CE)

164. For as when the sun arises, the darkness disappears and all places are filled with light, so in the same manner when God, that sun appreciable only by the intellect, arises and illuminates the soul, the whole darkness of vices and passions is dissipated, and the pure and lovely appearance of bright and radiant virtue is displayed to the world. XXXI.
10. Philo of Alexandria, On The Contemplative Life, 26 (1st cent. BCE - 1st cent. CE)

26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy.
11. Philo of Alexandria, On The Life of Moses, 2.41-2.44, 2.271 (1st cent. BCE - 1st cent. CE)

2.41. On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. 2.42. And after the prayers and the giving of thanks some of them pitched their tents on the shore, and some of them lay down without any tents in the open air on the sand of the shore, and feasted with their relations and friends, thinking the shore at that time a more beautiful abode than the furniture of the king's palace. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. 2.271. at which Moses as very indigt, first of all, at all the people having thus suddenly become blind, which but a short time before had been the most sharp-sighted of all nations; and secondly, at a vain invention of fable being able to extinguish such exceeding brilliancy of truth, which even the sun in its eclipse or the whole company of the stars could never darken; for it is comprehended by its own light, appreciable by the intellect and incorporeal, in comparison of which the light, which is perceptible by the external senses, is like night if compared to day.
12. Philo of Alexandria, Allegorical Interpretation, 1.46, 3.171 (1st cent. BCE - 1st cent. CE)

1.46. Moreover, the plantation of this paradise is represented in the east; for right reason never sets, and is never extinguished, but it is its nature to be always rising. And as I imagine, the rising sun fills the darkness of the air with light, so also does virtue when it has arisen in the soul, irradiate its mist and dissipate the dense darkness.
13. Philo of Alexandria, Plant., 40 (1st cent. BCE - 1st cent. CE)

40. And the statement that "the Paradise was in the east," is a proof of what has been here said. For folly is a thing of darkness and setting, and which brings on the night; but wisdom is a most brilliant thing, radiant all around, and in the truest sense of the word, rising. And, as the sun, when it arises, fills the whole circle of the heaven with its light, so in the same manner, when the beams of virtue shine forth, they made the whole place occupied by the mind full of pure light.


Subjects of this text:

subject book bibliographic info
alexandria, pharos, island 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) 251
alexandria, pharos, lighthouse Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
alexandria, philos perspective on Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
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) 251
appian 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) 251
aristeas, letter 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) 251
athenaeus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
awakening Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
cognitive aspect Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
conversion, moral Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
cosmic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
desire Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
dream de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
eleusinian, orpheus, orphic, samothracian de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
gentiles, non-jews (christians, muslims) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
greek, language Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
immanent Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
initiation de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
irrational Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
knowledge de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
light de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
memory, cultural Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
moon de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
moses, in philos life 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) 251
night de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
nous de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
oracles, revelations in dreams de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
orphic, see bacchic, initiation, mystery cults, rites de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
orphic, see mystery cults de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
orphic de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
orphics de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
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) 251
philos perspective Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
plutarch Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
psychic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
ptolemy ii philadelphus, in philos life 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) 251
ptolemy ii philadelphus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
rational Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
self Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
septuagint (lxx) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
soberness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
socratic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
soul, orphic doctrine de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
soul, stoic doctrine de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
soul Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
sun de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 409
theocritus Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
torah (pentateuch) Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 251
truth Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
wakefulness Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180
way of life' Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 180