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Tiresias: The Ancient Mediterranean Religions Source Database



9238
Philo Of Alexandria, On Dreams, 1.141.1
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Intertexts (texts cited often on the same page as the searched text):

6 results
1. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE)

2. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

41b. yet to will to dissolve that which is fairly joined together and in good case were the deed of a wicked one. Wherefore ye also, seeing that ye were generated, are not wholly immortal or indissoluble, yet in no wise shall ye be dissolved nor incur the doom of death, seeing that in my will ye possess a bond greater and more sovereign than the bonds wherewith, at your birth, ye were bound together. Now, therefore, what I manifest and declare unto you do ye learn. Three mortal kinds still remain ungenerated; but if these come not into being the Heaven will be imperfect; for it will not contain within itself the whole sum of the hinds of living creatures, yet contain them it must if
3. Philo of Alexandria, On Dreams, 1.133-1.141, 1.143 (1st cent. BCE - 1st cent. CE)

1.133. Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now to turn to the subject itself, and to investigate, with accuracy, every portion of it. The scripture therefore says, "And he dreamed a dream. And behold a ladder was planted firmly on the ground, the head of which reached to heaven, and the angels of God were ascending and descending along It. 1.134. By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139. of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.141. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. 1.143. having received a notion of which he once entreated one of those mediators, saying: "Do thou speak for us, and let not God speak to us, lest we Die." For not only are we unable to endure his chastisements, but we cannot bear even his excessive and unmodified benefits, which he himself proffers us of his own accord, without employing the ministrations of any other beings.
4. Apuleius, On The God of Socrates, 11, 9-10 (2nd cent. CE - 2nd cent. CE)

5. Tertullian, On The Soul, 47.1-47.3 (2nd cent. CE - 3rd cent. CE)

6. Iamblichus, Concerning The Mysteries, 3.1-3.3 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
ambiguity, ambiguous Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
angels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
apuleius Fowler, Plato in the Third Sophistic (2014) 47
aristotle Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
artemidorus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
bible Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
body Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
cicero Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
cosmos Fowler, Plato in the Third Sophistic (2014) 47
daemon, daemonic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
daemones Fowler, Plato in the Third Sophistic (2014) 47
demiurge Fowler, Plato in the Third Sophistic (2014) 47
democritus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
demonology Fowler, Plato in the Third Sophistic (2014) 47
enigma, enigmatic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
evil Fowler, Plato in the Third Sophistic (2014) 47
galen Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
god Fowler, Plato in the Third Sophistic (2014) 47
good Fowler, Plato in the Third Sophistic (2014) 47
hippocrates Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
homer Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
intellect Fowler, Plato in the Third Sophistic (2014) 47
intelligible Fowler, Plato in the Third Sophistic (2014) 47
living creature Fowler, Plato in the Third Sophistic (2014) 47
lucretius Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
lxx genesis Fowler, Plato in the Third Sophistic (2014) 47
moses Fowler, Plato in the Third Sophistic (2014) 47
neoplatonic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
passions Fowler, Plato in the Third Sophistic (2014) 47
patristics\t Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
philo\t Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
philo of alexandria Fowler, Plato in the Third Sophistic (2014) 47
philosopher, philosophical Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
plato, ps-plato epinomis Fowler, Plato in the Third Sophistic (2014) 47
plato, symposium Fowler, Plato in the Third Sophistic (2014) 47
plato, timaeus Fowler, Plato in the Third Sophistic (2014) 47
plato Fowler, Plato in the Third Sophistic (2014) 47
plutarch of chaeronea Fowler, Plato in the Third Sophistic (2014) 47
prophecy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
soul Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
synesius Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
tradition' Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 15
xenocrates Fowler, Plato in the Third Sophistic (2014) 47