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Tiresias: The Ancient Mediterranean Religions Source Database



9218
Philo Of Alexandria, On Husbandry, 181


nanThese things then are here said about beginning and end, because of the instance of the just Noah, who, after he had acquired the first and elementary principles of the knowledge of husbandry, was unable to reach its furthest limits. For it is said that "he began to be a husbandman," not that he arrived at the extreme end of complete knowledge: but what is said about his planting we will discuss subsequently.Troubles in essay writing? Check out


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

15 results
1. Hebrew Bible, Genesis, 7.11 (9th cent. BCE - 3rd cent. BCE)

7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened."
2. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

246e. it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.
3. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

150b. THEAET. Yes, I do. SOC. All that is true of their art of midwifery is true also of mine, but mine differs from theirs in being practised upon men, not women, and in tending their souls in labor, not their bodies. But the greatest thing about my art is this
4. Philo of Alexandria, On Husbandry, 20, 2 (1st cent. BCE - 1st cent. CE)

2. But Moses, through the exceeding abundance of his knowledge of all things, was accustomed to affix the most felicitous and expressive appellations to them. Accordingly, in many passages of the law, we shall find this opinion, which we have expressed, confirmed by the fact, and not least in the passage which we have cited at the beginning of this treatise, in which the just Noah is represented as a husbandman.
5. Philo of Alexandria, On The Cherubim, 87, 13 (1st cent. BCE - 1st cent. CE)

13. And it follows of necessity that when the mind goes forth from any imagination of God, by which it would be good and expedient for it to be supported, then immediately, after the fashion of a ship, which is tossed in the sea, when the winds oppose it with great violence, it is tossed about in every direction, having disturbance as it were for its country and its home, a thing which is the most contrary of all things to steadiness of soul, which is engendered by joy, which is a term synonymous with Eden. V. 13. Very naturally therefore, having led his people from the injurious associations prevailing in the cities, into the desert, that he might purify their souls from their offences he begun to bring them food for their minds; and what could this food be but divine laws and reasonings?
6. Philo of Alexandria, On The Confusion of Tongues, 23 (1st cent. BCE - 1st cent. CE)

23. of this great evil, that great deluge described by the lawgiver is an image; for the torrents from heaven continually pouring down cataracts of wickedness itself with impetuous violence, and springs from the ground (by which I mean the body) continually bursting up and pouring forth streams of every passion in great numbers and vast size, which, uniting an being mingled in the same stream with the other waters, are thrown into confusion, and overthrow the whole region of the soul which has received them with incessant eddies and whirlpools.
7. Philo of Alexandria, On Flight And Finding, 192 (1st cent. BCE - 1st cent. CE)

192. This is that great deluge in which "the cataracts of heaven were opened"58--by heaven I here mean the mind--and the fountains of the bottomless pit were revealed; that is to say, of the outward sense; for in this way alone is the soul overwhelmed, iniquities being broken up and poured over it from above, as from the heaven of the mind, and the passions irrigating it from below, as from the earth of the outward senses.
8. Philo of Alexandria, On The Change of Names, 189 (1st cent. BCE - 1st cent. CE)

189. But the aforesaid numbers are perfect, and especially according to the sacred scriptures. And let us consider each of them: now first of all there is the son of the just Noah and the ancestor of the seeing race, and he is said to have been a hundred years old when he begat Arphaxad, and the meaning of the name of Arphaxad is, "he disturbed sorrow." At all events it is a good thing that the offspring of the soul should confuse, and disorder, and destroy that miserable thing iniquity, so full of evils.
9. Philo of Alexandria, On The Posterity of Cain, 22 (1st cent. BCE - 1st cent. CE)

22. It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.
10. Philo of Alexandria, On Dreams, 1.56, 1.112 (1st cent. BCE - 1st cent. CE)

1.56. But it is not the very extravagance of insane folly to seek to comprehend the dwelling of the universe, before your own private dwelling is accurately known to you? But I do not as yet lay the more important and extensive injunction upon you to make yourself acquainted with your own soul and mind, of the knowledge of which you are so proud; for in reality you will never be able to comprehend it. 1.112. for he does not display a half-complete power, but one which is perfect in every part. Inasmuch, as even if it were to fail in his endeavour, and in any conceptions which may have been formed, or efforts which may have been made, it still can have recourse to the third species of assistance, namely, consolation. For speech is, as it were, a medicine for the wounds of the soul, and a saving remedy for its passions, which, "even before the setting of the sun," the lawgiver says one must restore: that is to say, before the all-brilliant beams of the almighty and all-glorious God are obscured, which he, out of pity for our race, sends down from heaven upon the human mind.
11. Philo of Alexandria, On The Contemplative Life, 57 (1st cent. BCE - 1st cent. CE)

57. Now of the banquets among the Greeks the two most celebrated and most remarkable are those at which Socrates also was present, the one in the house of Callias, when, after Autolycus had gained the crown of victory, he gave a feast in honour of the event, and the other in the house of Agathon, which was thought worthy of being commemorated by men who were imbued with the true spirit of philosophy both in their dispositions and in their discourses, Plato and Xenophon, for they recorded them as events worthy to be had in perpetual recollection, looking upon it that future generations would take them as models for a well managed arrangement of future banquets;
12. Philo of Alexandria, Allegorical Interpretation, 3.77 (1st cent. BCE - 1st cent. CE)

13. Philo of Alexandria, Questions On Genesis, 1.97, 2.45 (1st cent. BCE - 1st cent. CE)

14. Philo of Alexandria, That The Worse Attacks The Better, 141, 121 (1st cent. BCE - 1st cent. CE)

121. From that soul therefore, in which justice has brought forth a male offspring, that is to say just thoughts, it has also at the same time removed all painful things, and the birth of Noah will bear testimony in confirmation of this, and the interpretation of the name of Noah is just; and of him it is said, "he will make us to rest from our works, and from the labours of our hands, and from the earth, which the Lord God has Cursed;
15. Philo of Alexandria, That God Is Unchangeable, 175, 116 (1st cent. BCE - 1st cent. CE)

116. Reject therefore with all your might all idea of pleasing the keepers of the prison; but on the contrary, with all your ability and all your earnestness, labour to please him who is the cause of all things; and if you are unable to do so, (for the greatness of his dignity is exceeding high), at all events advance, without ever turning back, towards his powers, and present yourself to them as their suppliant, until they admitting the continual assiduity and sincerity of your service, place you in the ranks of those who have pleased them, as they did Noah, of whose descendants Moses has made a most admirable and novel catalogue;


Subjects of this text:

subject book bibliographic info
enos, nautical imagery for Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
etymologies, of noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
excellence, (moral) Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
five, the number, allegorical interpretation of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
genealogy of virtues Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
justice, of noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
metaphorical language, use of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
nautical metaphors Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, name of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, omissions in account of Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah, the flood and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
noah Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186; Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
perfection, vs. half-completed Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
plato/platonic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
progress, moral Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
rest, noahs name meaning Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
rest, sabbath and Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
sabbath Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
socrates Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
soul' Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
soul, flooding in Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186
terah Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 198
triads, first Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 186