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Tiresias: The Ancient Mediterranean Religions Source Database



9247
Philo Of Alexandria, Allegorical Interpretation, 3.147
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Intertexts (texts cited often on the same page as the searched text):

13 results
1. Philo of Alexandria, On The Life of Abraham, 257, 26, 256 (1st cent. BCE - 1st cent. CE)

256. For when Abraham had lost such a partner of his whole life, as our account has shown her to have been, and as the scriptures testify that she was, he still like a wrestler prevailed over the grief which attacked him and threatened to overwhelm his soul; strengthening and encouraging with great virtue and resolution, reason, the natural adversary of the passions, which indeed he had always taken as a counsellor during the whole of his life; but at this time above all others, he thought fit to be guided by it, when it was giving him the best and most expedient advice.
2. Philo of Alexandria, On The Decalogue, 42-43, 41 (1st cent. BCE - 1st cent. CE)

3. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - 1st cent. CE)

4. Philo of Alexandria, On The Migration of Abraham, 67 (1st cent. BCE - 1st cent. CE)

67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
5. Philo of Alexandria, On The Creation of The World, 83-85, 95-97, 82 (1st cent. BCE - 1st cent. CE)

82. I have now mentioned the second reason. There is also a third, which is as follows:--God, intending to adapt the beginning and the end of all created things together, as being all necessary and dear to one another, made heaven the beginning, and man the end: the one being the most perfect of incorruptible things, among those things which are perceptible by the external senses; and the other, the best of all earthborn and perishable productions--a short-lived heaven if one were to speak the truth, bearing within himself many starlike natures, by means of certain arts and sciences, and illustrious speculations, according to every kind of virtue. For since the corruptible and the incorruptible, are by nature opposite, he has allotted the best thing of each species to the beginning and to the end. Heaven, as I before said, to the beginning, and man to the end. XXVIII.
6. Philo of Alexandria, On The Sacrifices of Cain And Abel, 121 (1st cent. BCE - 1st cent. CE)

121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill.
7. Philo of Alexandria, On The Special Laws, 1.103, 2.48, 2.138 (1st cent. BCE - 1st cent. CE)

1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 2.48. But if men everywhere agreed with this small number, and became, as nature originally designed that they should, all blameless and irreproachable, lovers of wisdom, delighting in all that is virtuous and honourable, and thinking that and that alone good, and looking on everything else as subordinate and slaves, as if they themselves were the masters of them, then all the cities would be full of happiness, being wholly free from all the things which are the causes of pain or fear, and full of all those which produce joy and cheerfulness. So that no time would ever cease to be the time of a happy life, but that the whole circle of the year would be one festival.XIV. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies.
8. Philo of Alexandria, On The Virtues, 177, 144 (1st cent. BCE - 1st cent. CE)

144. And if any one should desire to dress flesh with milk, let him do so without incurring the double reproach of inhumanity and impiety. There are innumerable herds of cattle in every direction, and some are every day milked by the cowherds, or goatherds, or shepherds, since, indeed, the milk is the greatest source of profit to all breeders of stock, being partly used in a liquid state and partly allowed to coagulate and solidify, so as to make cheese. So that, as there is the greatest abundance of lambs, and kids, and all other kinds of animals, the man who seethes the flesh of any one of them in the milk of its own mother is exhibiting a terrible perversity of disposition, and exhibits himself as wholly destitute of that feeling which, of all others, is the most indispensable to, and most nearly akin to, a rational soul, namely, compassion. XXVII.
9. Philo of Alexandria, On The Life of Moses, 1.26 (1st cent. BCE - 1st cent. CE)

1.26. And he tamed, and appeased, and brought under due command every one of the other passions which are naturally and as far as they are themselves concerned frantic, and violent, and unmanageable. And if any one of them at all excited itself and endeavoured to get free from restraint he administered severe punishment to it, reproving it with severity of language; and, in short, he repressed all the principal impulses and most violent affections of the soul, and kept guard over them as over a restive horse, fearing lest they might break all bounds and get beyond the power of reason which ought to be their guide to restrain them, and so throw everything everywhere into confusion. For these passions are the causes of all good and of all evil; of good when they submit to the authority of domit reason, and of evil when they break out of bounds and scorn all government and restraint.
10. Philo of Alexandria, Allegorical Interpretation, 1.107, 2.8, 2.71-2.108, 3.107, 3.110, 3.113-3.116, 3.118, 3.126, 3.128-3.146, 3.151-3.152, 3.155 (1st cent. BCE - 1st cent. CE)

1.107. When, therefore, God says, "to die the death," you must remark that he is speaking of that death which is inflicted as punishment, and not of that which exists by the original ordice of nature. The natural death is that one by which the soul is separated from the body. But the one which is inflicted as a punishment, is when the soul dies according to the life of virtue, and lives only according to the life of vice.
11. Philo of Alexandria, Questions On Genesis, 4.177 (1st cent. BCE - 1st cent. CE)

12. Clement of Alexandria, Miscellanies, 6.9 (2nd cent. CE - 3rd cent. CE)

13. Cassian, Conferences, 5.3 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
allegorical interpretation, literal interpretation) Nisula, Augustine and the Functions of Concupiscence (2012) 205
anger, anger natural or necessary among christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; alternative ideals, though apatheia represents progress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386
apatheia, freedom from, eradication of, emotion (; clement of alexandria Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; for philo, repentance and pity Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
apatheia, freedom from, eradication of, emotion (; origen Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
appetite (epithumia), natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
augustine, attack on stoic apatheia, misrepresents stoic acceptance of first movements as acceptance of emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385
cassian, john, founder of monastery at monte cassino, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
clement of alexandria, church father Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
climacus, christian ascetic, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
emotions (passio, perturbatio), therapy of Nisula, Augustine and the Functions of Concupiscence (2012) 205
epistula ad menoch, ἐπιθυµία Nisula, Augustine and the Functions of Concupiscence (2012) 205
frank, dan Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385
gluttony, natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
gregory of nyssa, church father, apatheia an ideal, but metriopatheia can sometimes be apatheia in a secondary sense Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
human nature Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 69
isaiah the solitary, st, some emotions natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
lust, natural or necessary among certain christians Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
maimonides, jewish philosopher, apatheia and metriopatheia alternative ideals Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385
maimonides, jewish philosopher, pride and anger excluded from both Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural and/or necessary emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural and/or necessary pleasures Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; natural thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; not all emotions acceptable Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
metriopatheia, moderate, moderation of, emotion; philo Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
mosaic law, for ordinary people Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 69
natural, necessary, emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
natural, necessary, pleasure Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
natural, necessary, thoughts Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
origen Nisula, Augustine and the Functions of Concupiscence (2012) 205
philo, clement of alexandria, basil Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, apatheia and metriopatheia alternative ideals but apatheia is progress Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386
philo of alexandria, jewish philosopher, emotions helpful Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, pity valued and compatible with apatheia Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, repentance valued Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
philo of alexandria, jewish philosopher, some pleasures necessary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
physis, as nature of things and persons Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 69
physis, as power of growth and life Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 69
plato, some desires and pleasures necessary Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
pleasure, natural and/or necessary pleasures Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
pleasure (uoluptas, delectatio) Nisula, Augustine and the Functions of Concupiscence (2012) 205
progressing Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386
ps.-makarios (makarios, desert father, mentor of evagrius) , some thoughts natural rather than bad' Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
rüther, theodore Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
serpent Nisula, Augustine and the Functions of Concupiscence (2012) 205
soul, (platonic) parts of Nisula, Augustine and the Functions of Concupiscence (2012) 205
spanneut, michel Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
terminology of desire Nisula, Augustine and the Functions of Concupiscence (2012) 205
theodoret, christian, some emotion necessary and useful Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
ware, kallistos Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia) Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 385, 386