Tiresias: The Ancient Mediterranean Religions Source Database

9223

Philo Of Alexandria, On Drunkenness, 184
nan What again are we to say of the quantities occurring in things compounded? For it is through the admixture of a greater or a lesser quantity that great injury or good is often done, as in many other instances, so most especially in the case of medicines compounded by medical science.

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

10 results
1. Hebrew Bible, Genesis, 9.20, 27.43 (9th cent. BCE - 3rd cent. BCE) 27.43. וְעַתָּה בְנִי שְׁמַע בְּקֹלִי וְקוּם בְּרַח־לְךָ אֶל־לָבָן אָחִי חָרָנָה׃ 9.20. And Noah, the man of the land, began and planted a vineyard." 27.43. Now therefore, my son, hearken to my voice; and arise, flee thou to Laban my brother to Haran;"
2. Philo of Alexandria, On Drunkenness, 169-183, 185-202, 204, 30, 46, 166 (1st cent. BCE - 1st cent. CE) 166. But sober reasoning does not admit these things, but only that reasoning does so which is overcome with wine, and, as it were, drunk. XLI. On which account it is said, "They made their father drink Wine," That is to say, they brought complete insensibility on the mind, so that it fancied itself competent by its own abilities to judge what was expedient, and to assent to all sorts of apparent facts, as if they really had solid truth in them; human nature being by no means and under no circumstances competent either to ascertain the truth by consideration, or to choose real truth and advantage, or to reject what is false and the cause of injury;
3. New Testament, 2 Corinthians, 12.4 (1st cent. CE - 1st cent. CE)
4. New Testament, Luke, 1.5 (1st cent. CE - 1st cent. CE) 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth.
5. Hippolytus, Refutation of All Heresies, 7.20.1 (2nd cent. CE - 3rd cent. CE)
6. Sextus, Against The Mathematicians, 9.19 (2nd cent. CE - 3rd cent. CE)
7. Sextus, Outlines of Pyrrhonism, 1.35-1.163 (2nd cent. CE - 3rd cent. CE)
8. Diogenes Laertius, Lives of The Philosophers, 9.78-9.88 (3rd cent. CE - 3rd cent. CE) 9.79. They showed, then, on the basis of that which is contrary to what induces belief, that the probabilities on both sides are equal. Perplexities arise from the agreements between appearances or judgements, and these perplexities they distinguished under ten different modes in which the subjects in question appeared to vary. The following are the ten modes laid down.The first mode relates to the differences between living creatures in respect of those things which give them pleasure or pain, or are useful or harmful to them. By this it is inferred that they do not receive the same impressions from the same things, with the result that such a conflict necessarily leads to suspension of judgement. For some creatures multiply without intercourse, for example, creatures that live in fire, the Arabian phoenix and worms; others by union, such as man and the rest. 9.80. Some are distinguished in one way, some in another, and for this reason they differ in their senses also, hawks for instance being most keen-sighted, and dogs having a most acute sense of smell. It is natural that if the senses, e.g. eyes, of animals differ, so also will the impressions produced upon them; so to the goat vine-shoots are good to eat, to man they are bitter; the quail thrives on hemlock, which is fatal to man; the pig will eat ordure, the horse will not.The second mode has reference to the natures and idiosyncrasies of men; for instance, Demophon, Alexander's butler, used to get warm in the shade and shiver in the sun. 9.81. Andron of Argos is reported by Aristotle to have travelled across the waterless deserts of Libya without drinking. Moreover, one man fancies the profession of medicine, another farming, and another commerce; and the same ways of life are injurious to one man but beneficial to another; from which it follows that judgement must be suspended.The third mode depends on the differences between the sense-channels in different cases, for an apple gives the impression of being pale yellow in colour to the sight, sweet in taste and fragrant in smell. An object of the same shape is made to appear different by differences in the mirrors reflecting it. Thus it follows that what appears is no more such and such a thing than something different. 9.82. The fourth mode is that due to differences of condition and to changes in general; for instance, health, illness, sleep, waking, joy, sorrow, youth, old age, courage, fear, want, fullness, hate, love, heat, cold, to say nothing of breathing freely and having the passages obstructed. The impressions received thus appear to vary according to the nature of the conditions. Nay, even the state of madmen is not contrary to nature; for why should their state be so more than ours? Even to our view the sun has the appearance of standing still. And Theon of Tithorea used to go to bed and walk in his sleep, while Pericles' slave did the same on the housetop. 9.83. The fifth mode is derived from customs, laws, belief in myths, compacts between nations and dogmatic assumptions. This class includes considerations with regard to things beautiful and ugly, true and false, good and bad, with regard to the gods, and with regard to the coming into being and the passing away of the world of phenomena. Obviously the same thing is regarded by some as just and by others as unjust, or as good by some and bad by others. Persians think it not unnatural for a man to marry his daughter; to Greeks it is unlawful. The Massagetae, according to Eudoxus in the first book of his Voyage round the World, have their wives in common; the Greeks have not. The Cilicians used to delight in piracy; not so the Greeks. 9.84. Different people believe in different gods; some in providence, others not. In burying their dead, the Egyptians embalm them; the Romans burn them; the Paeonians throw them into lakes. As to what is true, then, let suspension of judgement be our practice.The sixth mode relates to mixtures and participations, by virtue of which nothing appears pure in and by itself, but only in combination with air, light, moisture, solidity, heat, cold, movement, exhalations and other forces. For purple shows different tints in sunlight, moonlight, and lamplight; and our own complexion does not appear the same at noon and when the sun is low. 9.85. Again, a rock which in air takes two men to lift is easily moved about in water, either because, being in reality heavy, it is lifted by the water or because, being light, it is made heavy by the air. of its own inherent property we know nothing, any more than of the constituent oils in an ointment.The seventh mode has reference to distances, positions, places and the occupants of the places. In this mode things which are thought to be large appear small, square things round; flat things appear to have projections, straight things to be bent, and colourless coloured. So the sun, on account of its distance, appears small, mountains when far away appear misty and smooth, but when near at hand rugged. 9.86. Furthermore, the sun at its rising has a certain appearance, but has a dissimilar appearance when in mid-heaven, and the same body one appearance in a wood and another in open country. The image again varies according to the position of the object, and a dove's neck according to the way it is turned. Since, then, it is not possible to observe these things apart from places and positions, their real nature is unknowable.The eighth mode is concerned with quantities and qualities of things, say heat or cold, swiftness or slowness, colourlessness or variety of colours. Thus wine taken in moderation strengthens the body, but too much of it is weakening; and so with food and other things. 9.87. The ninth mode has to do with perpetuity, strangeness, or rarity. Thus earthquakes are no surprise to those among whom they constantly take place; nor is the sun, for it is seen every day. This ninth mode is put eighth by Favorinus and tenth by Sextus and Aenesidemus; moreover the tenth is put eighth by Sextus and ninth by Favorinus.The tenth mode rests on inter-relation, e.g. between light and heavy, strong and weak, greater and less, up and down. Thus that which is on the right is not so by nature, but is so understood in virtue of its position with respect to something else; for, if that change its position, the thing is no longer on the right. 9.88. Similarly father and brother are relative terms, day is relative to the sun, and all things relative to our mind. Thus relative terms are in and by themselves unknowable. These, then, are the ten modes of perplexity.But Agrippa and his school add to them five other modes, resulting respectively from disagreement, extension ad infinitum, relativity, hypothesis and reciprocal inference. The mode arising from disagreement proves, with regard to any inquiry whether in philosophy or in everyday life, that it is full of the utmost contentiousness and confusion. The mode which involves extension ad infinitum refuses to admit that what is sought to be proved is firmly established, because one thing furnishes the ground for belief in another, and so on ad infinitum.
9. Eusebius of Caesarea, Preparation For The Gospel, 14.18.11 (3rd cent. CE - 4th cent. CE)
10. Pseudo Clementine Literature, Homilies, 17 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
academy	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
aenesidemus	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30, 137; Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183; Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
apollo	Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 111
apostles	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
appearance	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
appearances	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 179
aristotle	Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183
arithmology	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
belief	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
birth	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
body	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
book	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
bread	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
chrysippus	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
confusion	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
covenant	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
creation	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
creator	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
criterion of truth	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
cross	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
deceit	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
delusion	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
democritus	Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183
diogenes laertius	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61, 179
discrepancy	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
dreams	Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183
encounter	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
epicurus	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30; Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183
esau	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
figures of speech, tricolon	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
first day of the week	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
happiness	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
haran	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
imagination	Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183
jacob	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
jethro	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
just	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
laban	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
law	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
mary	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
middle-platonism	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
monimos	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
moses, all-wise	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
motion	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
negative dogmatism	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
neo-pythagoreanism	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
nikephoros gregoras	Russell and Nesselrath, On Prophecy, Dreams and Human Imagination: Synesius, De insomniis (2014) 183
passions	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30, 137
paulinism	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
peter	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
phantasm	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
philo	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
philo of alexandria	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
plato	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
power	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
prophets	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
ps.aristotle, de mundo	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
pyrrho	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
rabbis	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
rome	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
scepticism	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
sense-perception	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
senses	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
sextus empiricus	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
skeptical language	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
skepticism, pyrrhonian skepticism	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
skepticism	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
skeptics	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
sophists	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
soul'	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
soul	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 137
suffering	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
suspension of judgment	Vogt, Pyrrhonian Skepticism in Diogenes Laertius (2015) 61
theodotus	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
twelve	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117
winter, bruce	Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 30
women	Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 117