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Tiresias: The Ancient Mediterranean Religions Source Database



9233
Philo Of Alexandria, On Curses, 8


nanIf it is hard to depart from before the face and out of the sight of a mortal king, how can it be anything but extremely difficult to depart and quit the appearance of God, and to determine no longer to come into his sight. This indeed is to be left without any idea of him, and to be mutilated as to the eyes of the soul


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

22 results
1. Hebrew Bible, Genesis, 14.13-14.16 (9th cent. BCE - 3rd cent. BCE)

14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃ 14.14. וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃ 14.15. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃ 14.16. וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃ 14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram." 14.14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan." 14.15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus." 14.16. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people."
2. Philo of Alexandria, On The Life of Abraham, 98 (1st cent. BCE - 1st cent. CE)

98. In this manner the chastity of the woman was preserved, and God condescended to display the excellence and piety of her husband, giving him the noblest reward, namely, his marriage free from all injury, and even from all insult, so as no longer to be in danger of being violated; a marriage which however was not intended to produce any limited number of sons and daughters--the most God-loving of all nations--and one which appears to me to have received the offices of priesthood and prophecy on behalf of the whole human race. XX.
3. Philo of Alexandria, On The Eternity of The World, 117 (1st cent. BCE - 1st cent. CE)

117. Theophrastus, moreover, says that those men who attribute a beginning and destructibility to the world are deceived by four particulars of the greatest importance, the inequalities of the earth, the retreat of the sea, and dissolution of each of the parts of the universe, and the destruction of different terrestrial animals in their kinds;
4. Philo of Alexandria, On The Cherubim, 106 (1st cent. BCE - 1st cent. CE)

106. Such a house then being prepared in the race of mankind, all things on earth will be filled with good hopes, expecting the return of the powers of God; and they will come, bringing laws from heaven, and bonds, for the purpose of sanctifying the hallowing it, according to the command of their Father; then becoming the associates and constant companions of these souls which love virtue, they sow in them the genus of happiness: as they gave to the wise Abraham his son Isaac as the most perfect proof of their gratitude for the hospitality which they experienced from him. 106. And after this commandment relating to the seventh day he gives the fifth, which concerns the honour to be paid to parents, giving it a position on the confines of the two tables of five commandments each; for being the concluding one of the first table, in which the most sacred duties to the Deity are enjoined, it has also some connection with the second table which comprehends the obligations towards our fellow creatures;
5. Philo of Alexandria, On The Confusion of Tongues, 3-4, 2 (1st cent. BCE - 1st cent. CE)

2. Those who are discontented at the constitution under which their fathers have lived, being always eager to blame and to accuse the laws, being impious men, use these and similar instances as foundations for their impiety, saying, "Are ye even now speaking boastfully concerning your precepts, as if they contained the rules of truth itself? For, behold, the books which you call the sacred scriptures do also contain fables, at which you are accustomed to laugh, when you hear others relating to them.
6. Philo of Alexandria, On The Decalogue, 136 (1st cent. BCE - 1st cent. CE)

7. Philo of Alexandria, On Giants, 60 (1st cent. BCE - 1st cent. CE)

60. Therefore he utters no fable whatever respecting the giants; but he wishes to set this fact before your eyes, that some men are born of the earth, and some are born of heaven, and some are born of God: those are born of the earth, who are hunters after the pleasures of the body, devoting themselves to the enjoyment and fruition of them, and being eager to provide themselves with all things that tend to each of them. Those again are born of heaven who are men of skill and science and devoted to learning; for the heavenly portion of us is our mind, and the mind of every one of those persons who are born of heaven studies the encyclical branches of education and every other art of every description, sharpening, and exercising, and practising itself, and rendering itself acute in all those matters which are the objects of intellect.
8. Philo of Alexandria, On The Migration of Abraham, 68-69, 1 (1st cent. BCE - 1st cent. CE)

1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father's house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed.
9. Philo of Alexandria, On The Change of Names, 88 (1st cent. BCE - 1st cent. CE)

88. But, there being three leaders and authors of this race, the two at each extremity of it had their names changed, namely Abraham and Jacob: but the one in the middle, Isaac, always retained the same appellation. Why was this? Because both that virtue which is derived from teaching and that which is attained to by practice, admit of improvement and advancement: for the man who receives instruction desires a knowledge of those matters of which he is ignorant and he who applies himself to practice desires the crowns of victory, and the prizes which are proposed to his industrious and contemplation-loving soul. But the race which is self-taught and which derives all its learning from its own diligence inasmuch as it exists rather by nature than by study, was at the very beginning introduced as equal, and perfect, and even, there being no number whatever deficient of those which tend to completeness.
10. Philo of Alexandria, On The Creation of The World, 79, 16 (1st cent. BCE - 1st cent. CE)

16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect.
11. Philo of Alexandria, On Planting, 14 (1st cent. BCE - 1st cent. CE)

12. Philo of Alexandria, On The Posterity of Cain, 109 (1st cent. BCE - 1st cent. CE)

109. for who would converse in a similar manner with parents and children, being by nature the slave of the one, and by birth the master of the others? And who, again, would talk in the same manner to brothers or cousins; or, in short, to near and to distant relations? Who, again, could do so to friends and to strangers, to fellow citizens and to foreigners, though there may be no great difference in point of fortune, or nature, or age between them? For one must behave differently while associating with an old man and with a young one; and, again, with a man of high reputation and a humble man, with a servant and a master; and, again, with a woman and a man, and with an illiterate and a clever man.
13. Philo of Alexandria, On Curses, 7, 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.
14. Philo of Alexandria, On The Special Laws, 1.7, 1.78-1.79, 2.217, 3.45 (1st cent. BCE - 1st cent. CE)

1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 2.217. And the hymn is as follows:--"The leaders of our nation renounced Syria, and migrated to Egypt. Being but few in number, they increased till they became a populous nation. Their descendants being oppressed in innumerable ways by the natives of the land, when no assistance did any longer appear to be expected from men, became the supplicants of God, having fled for refuge to entreat his assistance. 3.45. And it is very likely that there may be other Pasipha's also, with passions equally unbridled, and that not women only, but men likewise may fall madly in love with animals, from whom, perhaps, indescribable monsters may be born, being memorials of the excessive pollution of men; owing to which, perhaps, those unnatural creations of unprecedented and fabulous monsters will exist, such as hippocentaurs and chimaeras, and other similar animals.
15. Philo of Alexandria, On The Virtues, 207, 212, 206 (1st cent. BCE - 1st cent. CE)

206. But, however, let these men be set down as common rules and limits for all men, in order to prevent them from priding themselves on their noble birth, and so departing from and losing the rewards of excellence. But there are also other especial rules given to the Jews besides the common ones which are applicable to all mankind; for they are derived from the original founders of the nation, to whom the virtues of their ancestors were absolutely of no benefit at all, inasmuch as they were detected in blameable and guilty actions, and were convicted, if not by any other human being, at all events by their own consciences, which is the sole tribunal in the world which is never led away by any artifices of speech.
16. Philo of Alexandria, On The Life of Moses, 1.88, 1.123, 2.271 (1st cent. BCE - 1st cent. CE)

1.88. But the monarch, who from his cradle had had his soul filled with all the arrogance of his ancestors, and who had no notion in the world of any God appreciable only by the intellect apart from those objects which are visible to the sight, answered them with insolence, saying, "Who is it whom I am to obey? I know not this new Lord of whom you are speaking. I will not let the nation go to be disobedient and headstrong under pretence of fasts and sacrifices. 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 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.
17. Philo of Alexandria, Against Flaccus, 13 (1st cent. BCE - 1st cent. CE)

13. And Tiberius, being deceived by all these representations, without being aware of what he was doing, left behind him a most irreconcileable enemy, to himself, and his grandson, and his whole family, and to Macro, who was his chief adviser and comforter, and to all mankind;
18. Philo of Alexandria, On The Embassy To Gaius, 19, 237, 68, 10 (1st cent. BCE - 1st cent. CE)

10. and the sovereignty of the most numerous, and most valuable, and important portions of the habitable world, which is fact one may fairly call the whole world, being not only all that is bounded by the two rivers, the Euphrates and the Rhine; the one of which confines Germany and all the more uncivilised nations; and the Euphrates, on the other hand, bridles Parthia and the nations of the Sarmatians and Scythians, which are not less barbarous and uncivilised than the Germanic tribes; but, even as I said before, all the world, from the rising to the setting sun, all the land in short on this side of the Ocean and beyond the Ocean, at which all the Roman people and all Italy rejoiced, and even all the Asiatic and European nations.
19. Philo of Alexandria, Allegorical Interpretation, 1.4, 1.14 (1st cent. BCE - 1st cent. CE)

1.4. Not but what it is also akin to the motions of organic animals. For an organic body is naturally capable of motion in six directions, forward, backwards, upwards, downwards, to the right, and to the left. And at all events he desires to show that the races of mortal, and also of all the immortal beings, exist according to their appropriate numbers; measuring mortal beings, as I have said, by the number six, and the blessed and immortal beings by the number seven. 1.14. And the power of this number has extended also to the most useful of the arts--namely, to grammar. At all events, in grammar, the most excellent of the elements, and those which have the most powers, are the seven vowels. And likewise in music, the lyre with seven strings is nearly the best of all instruments; because the euharmonic principle which is the most dignifiedof all the principles of melody, is especially perceived in connection with it. Again, it happens that the tones of the voice are seven--the acute, the grave, the contracted, the aspirate, the lene, the long and the short sound.
20. Philo of Alexandria, Who Is The Heir, 8, 277 (1st cent. BCE - 1st cent. CE)

277. And after the words, "Thou shalt depart," he adds, "to thy fathers." It is here worth while to consider what kind of fathers is meant; for God can never mean those who had passed their lives in the country of the Chaldeans, among whom alone he had lived as being his relations, because he had been commanded by a sacred oracle to depart from those who were his kinsmen by blood. For, says the historian, "The Lord said unto Abraham, Depart from out of thy land, and from thy kindred, and from thy father's house, to a land which I will show thee; and I will make thee into a great Nation.
21. Philo of Alexandria, That The Worse Attacks The Better, 178, 99, 125 (1st cent. BCE - 1st cent. CE)

125. If, therefore, any one is worthy to listen to the account of the creative power of God he is of necessity joyful, and rejoices in company with those who have had a longing to hear the same. And in the account of the creative power of God you will find no cunningly devised fable, but only unalloyed laws of truth firmly established. Moreover, you will find no vocal measures or rhythm, no melodies alluring the hearing with musical art; but only most perfect works of virtue, which have all of them a peculiar harmony and fitness. And as the mind rejoices which is eager to hear of the works of God, so also does language, which is in harmony with the conceptions of the mind, and which in a manner is compelled to attend to them, feel exultation. XXXIV.
22. Philo of Alexandria, Plant., 14 (1st cent. BCE - 1st cent. CE)

14. But the Creator made two different races on the earth and in the air. In the air, he made the winged animals capable of being perceived by the external senses, and other powers which can by no means be comprehended in any place by the external senses; and this is the company of incorporeal souls arranged in order, but not in the same classifications. For it is said that some are assigned to mortal bodies, and are again subjected to a change of place according to certain defined periodical revolutions; but that others which have received a more divinely prepared habitation, look down upon the region of the earth, and that in the highest place, near the other itself, the purest souls are placed, which those who have studied philosophy among the Greeks call heroes, but which Moses, by a felicitous appellation, entitles angels; souls which go as ambassadors and messengers of good from the ruler of all things to his subjects, and messengers also to the king respecting those things of which his subjects have heard. To the earth again he assigned two classes, terrestrial animals and plants, wishing that she should be at the same time their mother and their nurse.


Subjects of this text:

subject book bibliographic info
abraham, humanity of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
abraham Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
ethnos/ethne, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
genos/gene/gens/genus, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
hebrews/israelites, as ethnos or genos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
humanity of abraham Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
identity as nation or people, as indicated by ethnos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
isaac Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
jacob Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
jews/judeans/ioudaioi, and ethnicity in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
kingly power, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
kingly power, lot omitted from allegory of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
kingly power, the kings, victory over Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
lineage and genealogy as identity marker, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
lot, capture of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
lot, omission of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
myth Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
passions, four Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
reason, in the victory over the kings Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
reason, senses controlled by Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
sarah Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152
sennaar, and the passions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
sennaar, the sodomite cities and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
sodom, the five senses and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
to the passions Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365
μῦθος' Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 365